be throughly perswaded that hee shall ouercome them whereas on the other side for want of this faith or rather this speciall art of application many deare seruants of God are hindred and discouraged from going on in the duties of holinesse and righteousnesse or else proceede with much vncomfortablenesse and disquietnesse because comparing their weakenesse with the difficulty of the worke they thinke that they shall neuer atchieue it in any measure acceptable to God though in the meane time they want not faith to rest vpon the promises of the Gospell the mercies of God and merits of Christ for their iustification and the bringing of them to euerlasting happinesse CAP. X. Of the third ground of a godly life which is a pure heart §. Sect. 1 Of a pure heart what it is and whence it ariseth BEsides those mayne grounds of a godly life before spoken of sauing knowledge and a liuely faith there are two other which Prou. 20. 9. arise and spring from them a pure heart and a good conscience By a pure heart I doe not vnderstand such an one as is free from all sinne and corruption for who can say I haue made my heart cleane I am pure from my sinne But such an heart as being regenerate by Gods Spirit is in part purified and sanctified hating sinne and louing vertue and holinesse in the inner man feeling the waight of corruption and desiring to be clensed from it and the want of grace and resoluing to vse all good meanes whereby it may be supplyed And this is a fruit of sauing knowledge which discouereth vnto vs how vgly sinne is in it selfe and pernicious vnto vs and the beauty and excellencie of grace and godlinesse in it owne nature with the profit which redoundeth vnto vs by it and also of a iustifying faith which applying the vertue of Christs death and resurrection doth mortifie our carnall corruptions and quicken vs in the life of grace making vs to hate that sinne which we formerly loued and to loue and imbrace that grace and vertue which in time past wee loathed and answerably to resolue that wee will vse all good meanes to be freed from the one and furnished with the other All which proceedeth out of our assurance of Gods loue which being shed abroad in our hearts by the holy Ghost doth worke in them vnfained loue towards Rom. 5. 5. God againe whereby we desire resolue and indeuour to leaue and forsake what he hateth and forbiddeth and to imbrace and practise whatsoeuer he loueth and commandeth §. Sect. 2 That all true fruits of godlinesse spring from a pure heart And this is that pure heart which is necessary to a godly life as being a chiefe piller that supporteth it and a liuely fountaine from which all good and vertuous actions doe spring and flow For if the heart be pure it will purifie all our words and actions but if it be defiled we can expect no pure streames from a polluted fountaine according to that of our Sauiour Those things which proceed out of the mouth come foorth of the heart Mat. 15. 19. and they defile the man for out of the heart proceed euill thoughts murthers adulteries c. And therefore as it is in vaine to purge the streames when the fountaine is defiled because it will soone againe pollute them whereas if the spring be cleere it will soone clense the streames though much defiled that issue from it so is it with the fountaine of the heart and the words and actions which from it as streames doe spring and flow The heart is the roote and tree and the words and workes are the fruits it beareth which discouer what it is for a good tree bringeth foorth good fruits Mat. 7. 17 18. and a corrupt tree bringeth foorth euill fruits neither can a good tree bring foorth euill fruit nor a corrupt tree bring foorth good fruit as our Sauiour hath taught vs. It is the treasurie of all our thoughts speeches and actions And a good man out of the good treasure of his heart bringeth foorth Luk. 6. 45. that which is good and an euill man out of the euill treasure of his heart bringeth foorth that which is euill for of the abundance of the heart the mouth speaketh It is the King and Monarch in the little world of man which giueth lawes to all the other members raigning and ruling ouer them as it seemeth good vnto it It is the primum mobile and first moouer which giueth motion to all other parts as inferiour spheares and as it were the first wheele of the clocke whose motion all the rest follow standing still when it standeth and going as it goeth So that if the heart bee an inditer Psa 45. 1. 57. 7. 108. 1. of a good matter the tongue will be the pen of a ready writer if the heart bee prepared so also will be the tongue to sing and giue praise if it nourish euill thoughts like vnto discords there can be no good musike but if it be well tuned we shall in singing Hymnes Psalmes and spirituall Songs sing Col. 3. 16. with grace and make sweete melody in Gods eares And therefore Dauid desiring to make good speed in the way of godlinesse desireth first to haue his heart in larged with the loue of it I will runne saith he the way of thy Psal 119. 32. Commandements when thou shalt inlarge my heart §. Sect. 3 That God chiefly desireth the heart aboue all other parts And hereof it is that the Lord chiefly requireth the heart according to that of Salomon My sonne giue me thy heart The which also Dauid chiefly Pro. 23 26. 1. Chron. 28. 9. required of him in the seruice of God And thou Salomon my sonne know thou the God of thy father and serue him with a perfect heart and willing mind for the Lord searcheth all hearts and vnderstandeth all the imaginations of the thoughts It is aboue all other parts the sacrifice which is most acceptable vnto God according to that of the Psalmist The sacrifices of God are a broken spirit a broken and a contrite heart O God thou wilt not despise An Psal 51. 17. vpright heart is his chiefe delight and though he requireth sincerity both in our words and workes yet aboue all he desireth truth in the inward parts Vers 7. And if the heart be sincere and desireth to offer vnto God perfect seruice the Lord passeth by and pardoneth our imperfections and accepteth as perfect our weake and worthlesse indeuours according to that of the Apostle If there be first a willing minde it is accepted according to that a man 2. Cor. 8 12. hath and not according to that he hath not An example whereof we haue in Iehosaphat and Asa who though their inward corruptions did breake out into diuers open sinnes yet because they prepared their hearts to seeke the 2. Chr. 19. 3. Lord he esteemed them
haue in the first place our hearts purged and purified from the filth of sinne For naturally our hearts are full of all vncleanenesse fountaines of maliciousnes and sinkes of sinne spiritually blind and foolish but vnto all impiety witty sharp-sighted and as the Prophet speaketh wicked and despightfull aboue all things auerse vnto all Ier. 17. 9. good and prone to all euill dead and dull to Gods seruice and full of life and vigour to the seruice of the diuell the world and our owne carnall concupiscence Finally they swarme with all noysome lusts as pride hypocrisie couetousnesse voluptuousnesse ambition malice enuie disdaine worldly loue and all manner of carnall corruption And therefore it is most necessary that our hearts be first cleansed and purged before wee can offer vnto God any acceptable seruice for what can issue out of these sinks and puddles of corruption but all manner of sinfull impiety and what streames of Gods seruice so pure in themselues which will not bee polluted if they runne thorow these dennes and ditches of all abominations Now this purging of the heart consisteth in the mortification of the flesh and its sinfull lusts and in spirituall renewing vnto holinesse and new obedience whereby we begin to hate all that euill which we formerly loued and to loue that good which we formerly hated to loath the tyranny of sinne and Satan vnto which with all willingnesse we subiected our selues in time past and to imbrace the true seruice of God in all sincerity which before we eyther neglected or performed after a formall cold and careles manner And finally haue our hearts and affections weaned from the loue of the world and earthly vanities vpon which in the dayes of our ignorance wee wholy doted as on our chiefe delight and treasure because we now see that they are vncertaine momentany and mutable worthlesse and vnprofitable yea to those that set their hearts vpon them hurtfull and pernicious And contrariwise adhere and cleaue vnto the Lord with all our soules as being all-sufficient and infinite in all perfection chusing him for our portion and inheritance our rocke and refuge and farre preferring him before all earthly treasures and delights And thus the Lord when he called Abraham out of Vr of the Chaldeans to bee his seruant withdraweth his heart from the loue of worldly things as being insufficient to preserue him from euill or to furnish him with any true good by promising that he himselfe would be his shield and exceeding great reward And thus he perswadeth him vnto vprightnesse of Gen. 15. 1. heart and to walke before him in holinesse of life because if hee would chuse him for his portion he should finde him almighty and all-sufficient and therefore able to preserue him from all danger and to relieue and Gen. 17. 1. supply all his wants though for his profession and practice of Gods true Religion he should be abandoned of all worldly helpes exposed to the malice of many and mighty enemies And thus Moses contemned the world and refusing the pleasures of Egypt and the honours of Pharaohs Court adhered vnto God and his pure Religion chusing rather to suffer Heb. 11. 25. affliction with his people then to inoy the pleasures of sinne for a season So Dauid being in his heart and affections like a weaned child and lothing the worlds brests from which he had formerly sucked the sweet milk of earthly Psal 131. 2. vanities with so much delight doth with all his heart and soule cleaue vnto the Lord chusing him for his portion and inheritance and esteeming him as his sole treasure The Lord saith he is the portion of mine inheritance Psal 16. 5 6. and of my cup thou maintainest my lot The lines are falne vnto me in pleasant places yea I haue a goodly heritage And when he was forsaken of all worldly helpes in the day of trouble hee was not like worldlings as a man forlorne and desperate but he cryed vnto the Lord and said Thou Psal 142. 5. 119. 57. art my refuge and my portion in the land of the liuing So elsewhere he professeth that all his ioy and comfort was in the Lord and the assurance of his loue the which was better and greater then was incident to worldlings in all their posterity There be many saith he that say Who will shew Psal 4. 5 6 7. vs any good Lord lift thou vp the light of thy countenance vpon vs. Thou hast put gladnesse in my heart more then in the time that their corne and their wine increased And thus the Church in the Lamentation was not in her greatest misery left hopelesse and helpelesse but cleauing to the Lord with her heart shee cryeth out The Lord is my portion saith my soule therefore Lam. 3. 24. will I hope in him §. Sect. 6 Of the causes of the hearts purity And these are the things wherein this purity of heart doth consist The principall efficient which worketh it in vs is the whole Trinity the Father Sonne and holy Spirit God the Father beginneth this sanctification and holinesse in our hearts by taking away their hardnesse and making them soft and tender and by giuing vnto vs his Spirit to purify them from the filth of corruption and to quicken them in the life of grace according to that promise I will giue them one heart and I will put a new spirit Ezech. 11. 19. 36. 26. within you and I will take the stony heart out of their bodies and will giue them an heart of flesh And againe After those daies saith the Lord I will put my Ier. 31. 33. Law in their inward parts and write it in their hearts And therefore if we would haue this grace we must with the Apostle haue our recourse to God praying for our selues as he did for the Thessalonians The very God of peace sanctifie you wholy and I pray God your whole spirit and soule and 1. Thes 5. 23. body be preserued blamelesse vnto the comming of the Lord Iesus Christ God the Sonne purifieth our hearts by shedding his precious blood that it might be a Lauer of regeneration wherein our polluted hearts might be cleansed For so deepely are they engrayned in the skarlet dye of sinne that nothing else will take away their spots and staines and bring them vnto snowy whitenesse It is onely his Crosse that crucifieth these carnall corruptions and the vertue of his death that killeth and mortifieth sin in vs. And this is that Fountaine which the Lord promiseth should be opened Zach. 13. 1. to the house of Dauid and Hierusalem for sinne and for vncleanenesse in which if our hearts be not washed they will remaine in their naturall filthinesse God the holy Ghost purifieth our hearts by vniting them to Christ by dipping and washing them in this Fountaine of his blood and so maketh Ioh. 3. 5. the death and merits of our Sauiour which are sufficient
in themselues effectuall vnto vs for our purification For as the Poole of Bethesda had Ioh. 5. by the mouing of the Angell vertue in it to cure diseases but yet did good to none but those only which were put into it so though the blood of Christ be sufficient to cure the heart of the leprosie of sinne and to make it cleane yet it is of no efficacie vnto any sauing those who are by the holy Spirit dipped and washed in it seeing like the poore lame cripple wee are naturally impotent and cannot make any vse of these meanes of our recouery vnles we be assisted by the holy Spirit The instrumentall cause of this purificatioÌ is a liuely faith wrought in vs by the Spirit to this end the which we may apply vnto our selues Christ his death and precious bloodshed for our spirituall purging from sinne which is perfected in our iustification in respect of the guilt and punishment and begun in our sanctification by purifying our hearts from their natural corruptions Act. 15. 9. In which respect faith is said to purifie our hearts not materially or formally by any vertue inherent in it selfe but instrumentally by applying vnto vs the vertue of Christs death and bloodshed And vntill we haue this faith wrought in vs by the Spirit whereby we are assured of the riches of Gods grace in this life and glory and happinesse in the life to come our hearts remaine it their naturall filthinesse and are full of all carnall and worldly lusts neither is it possible that they should be perswaded to contemne the baites of worldly vanities and to tread vnder-foot the pleasures of sinne with which they are naturally so much delighted till they haue an offer of better things from God and haue some assurance that vpon their renouncing of the world and fleshly lusts and seeking after these richer gifts they shall most certainely attaine vnto them according to that of the Apostle Blessed be God and the Father of our Lord Iesus Christ 1. Pet. 1. 4. who according to his abundant mercy hath begotten vs againe vnto a liuely hope by the resurrection of Iesus Christ from the dead to an inheritance incorruptible and vndefiled and that fadeth not away reserued in heauen for you And this purged Moses heart from the loue of the world and made him willing to suffer afflictions with the people of God because with the eye of faith he looked vpon the recompence of reward And this caused the Saints of God Heb. 11. 25. to content themselues to dwel in tabernacles not to regard any earthly mansions because they looked for a City which hath foundations whose builder Heb. 11. 9 10. and maker is God the holy Martyrs to indure with patience ioy most cruell persecution not accepting deliuerance because by faith they were perswaded that they should obtaine a better resurrection Of which comforts of Heb. 11. 33. fayth wee haue great neede to be thereby supported vnder the Crosse and perswaded vnto the contempt of the world seeing Iesus the Author and finisher of our faith who was free from all worldly lusts and carnall corruption was by his heauenly hopes incouraged in his earthly sufferings for as the Apostle testifieth He for the ioy that was set before him endured the crosses despising the shame and is set downe at the right hand of the Heb. 12. 2. Throne of God CAP. XI Of the signes of a pure heart and the meanes whereby we may both obtaine and preserue it §. Sect. 1 Of the inward signes of a pure heart ANd these are the causes of a pure heart The signes whereby we may know whether our hearts bee thus purified or no are either inward or outward The inward signes are first the loue of holinesse and purity for as when our hearts are defiled with naturall corruption we loath sanctitie and loue and delight in impure lusts and the pleasures of sinne so when our hearts are purified by faith they are chiefly pleased with those things which please God and louing purity and piety they delight in the exercises of holinesse and righteousnesse And therefore when we loue purity and holinesse it is an euident signe that our hearts are pure and holy seeing the cause of loue is likenesse and where there is no similitude there can be no loue The second signe is hatred of sinne which vpon the same ground we naturally loue especially of those sinnes vnto which our corrupted nature is most inclined because they most molest and trouble vs and polluting the heart with their defilements hinder most our progresse in sanctification and holinesse And thus Paul when his heart was purified abhorred all corruption and delighted in Gods Law hating that sin most which he did most commit because like a Rebell it warred against the law Rom. 7. 15. of his minde and made him captiue to the law of sinne The third signe is our carefull auoyding all meanes and occasions of spirituall pollution for as he that hath filthy hands careth not to handle filthy things but when they are washed cleane will not willingly touch that which will defile them so an impure heart shunneth not the occasions and meanes of impurity because they cannot make it worse then it is in it owne nature in the quality though they may increase the pollution in respect of the degree yea rather being like filthy hogges naturally inclined vnto filthinesse they seeke the occasions of more vncleannesse and purposely wallow themselues in the sinke and puddle of sinne as often as they haue opportunity of satisfying their carnall lusts More especially he that hath a pure heart delighteth in the company of those who are pure and holy by whose Christian conuersation his purity and sanctification may be more and more increased and cannot indure the society of the wicked no not when like filthy dogs they fawne vpon him because he knoweth that the leprosie of sinne is of an infectious and spreading nature that he who toucheth pitch shall be defiled with it and that worldly men most defile when they most fawne and doe vs least hurt when they are farthest from vs. §. Sect. 2 Of the outward signes of a pure heart The outward signes of a pure heart are the fruits of sanctification and holinesse for the tree is knowne by the fruits and the fountaine by the Mat. 7. 17 18. streames that flow from it whether they be good or euill for a good tree cannot bring foorth euill fruit nor an euill tree good fruit as our Sauiour hath taught vs. If therefore the fruits we beare be pure and holy it is an euident signe that our hearts be purified and sanctified if the streames be cleere and sweete such also is the fountaine from which they spring and if the coyne wee outwardly spend and vse in our Christian trading one with another be currant of pure metall and the right stamp then is the treasury of our
leaueth not his eyes loose to their owne liberty but ruleth and gouerneth them with wisedome and discretion not suffering them to behold vnlawfull obiects or those which are lawfull vnlawfully either in respect of manner or measure whereas a foole vseth no restraint but suffereth them to roue into all the corners of the world Into which folly Dauid fell when he suffered his eyes to gaze their fill vpon the beauty of another mans wife this folly drawing him on to commit a greater folly in Israel and therefore hauing lamentable experience of his owne frailty he keepeth afterwards ouer them a surer watch which yet not being sure enough he desireth the Lord to watch ouer him and to turne away his Psal 119. 37. eyes lest he should behold vanity With like care wee must watch ouer our eares to keepe them from hearing any thing which is vaine and sinfull tending to the corrupting of our soules or the hindring of them in the growth of grace As all filthy communication and speeches tending to Gods dishonour and our owne or our neighbours hurt all infulse and vnsauory talke bitter taunts and vnchristian and spitefull iests all whisperings backbiting and slandering and all such discourses as feed the flesh and starue the spirit wed vs to the world and weane vs from God For though like the Syrens songs they tickle and delight the eare yet they wound the heart and conscience with sinne and bring vs into such a spirituall phrenzie that we are ready to leape ouer-boord into a sea of perdition And therefore we must stop our eares against these bewitching sorcerers and not for the pleasing of our carnall sense hazard the destruction of our precious soules The hearing is called the learned sense and happy are they who by their care and watchfulnesse prouide for themselues profitable and good Masters of whom they may learne sauing wisdome and not such as teach nothing else but vanity and sinne And the eares like conduit-pipes conuey vnto the soule either the cleere streames of the water of Life or the filthy puddles of sinne and death and therefore let vs be carefull to bring them daily to be filled at Gods Fountaine lest the diuell abuse them to draine the filth out of the polluted sinkes and channels of wicked mouthes Thus we must watch ouer our taste that we doe not to please the palate vse such excesse in our diet as will disable vs to Christian duties and that the end of our eating be chiefly the refreshing and comforting of our bodies that they may be fit for Gods seruice who hath fed them and not the pampering of the flesh with sensuall delight For if we giue way to our appetite this short and brutish pleasure will bring vpon vs innumerable euils As vpon our bodies sicknesses and short life and vpon our soules and bodies both sloth and idlenesse lumpish heauinesse and vnaptnesse to any good action drowzie dulnesse or vaine mirth and futilous babbling shortnesse of memory and blockishnesse of vnderstanding wanton dalliance and inflammation of our hearts with vnlawfull lusts And thus finally wee must watch ouer our sense of touching that we doe not to please it inslaue our selues to effeminate daintinesse thinking that wee are quite vndone if wee may not tumble at our ease vpon our beds of downe and goe like those in Kings Math. 11. 8. houses in soft rayment or like Diues be clothed in Purple and fine linnen Luk. 16. 1 2. euery day But let vs inure this sense to man-like hardnesse that wee may not thinke it strange and intolerable to lye hardly and goe barely if Christ who suffered so much for vs doe call vs to suffer a little for the testimony of his truth And much more must wee restraine this sense from all vnlawfull obiects as vnchaste kisses lasciuious imbracements and wanton dalliances which tend to the inflaming of our hearts with vncleane lusts and make our bodies which are the Temples of the holy Ghost polluted brothel-houses and filthy styes for wicked spirits §. Sect. 2 That we must watch ouer our tongues Secondly we must keepe a carefull watch ouer our tongues according to the example of the Prophet Dauid I said I will take heed to my wayes that I sinne not with my tongue For the well-ruling and ordering of our tongues is a matter of great moment for the furthering or hindering of vs in the course of a Christian conuersation according to that of Salomon A wholesome tongue is a tree of life but peruersenesse therein is a breach in Prou. 15. 4. the spirit If we vse it well it will be our glory as being a notable instrument of glorifying God whilest we speake to his praise and those that honour him he will honour but if wee abuse it vnto sinne it will become 1. Sam. 2. 30. our shame seeing thereby we dishonour God who hath giuen it vs and all good things If we order it wisely and speake things profitable and worth the hearing we shall edifie our brethren For the lips of the wise disperse Prou. 15. 7. and 25. 11. knowledge and a word fitly spoken is like apples of gold in pictures of siluer that is pleasant and profitable like workes of gold curiously and artificially grauen by a cunning workman but if we vent nothing but filth and folly bringing vp as it were our excrements by a wrong way we shall annoy our hearers with our rotten and vnsauory speeches and by our euill words 1. Cor. 15. 31. corrupt their good meanes as the Apostle speaketh If we speake wisely and to edification we shall in profiting others haue the comfort of it in our owne hearts For as Salomon speaketh A man hath ioy by the answere of his Prou 15. 23. and 18. 20. mouth and a word spoken in due season how good is it both to the speaker and to the hearers But when a man hath pleased himselfe for the time with scurrilous iests the fome and froth of wit it is his sinne and shame and leaueth nothing behind it but sorrow the tormenting sting of an euill conscience If our discourse be religious and honest such as becommeth Christian grauity it is a good signe comfortable euidence vnto vs that we are iust and vpright in Gods sight For the mouth of the righteous speaketh Psal 37. 30. wisdome and his tongue talketh of iudgment And If any man offend not in word Iam. 3. 2. the same is a perfect man and able also to bridle the whole body but if our talke be corrupt and vnsauoury it is a signe of a rotten and wicked heart for as our Sauiour telleth vs out of the abundance of the hart the mouth speaketh A Mat. 12. 34 35. good man out of the good treasure of the heart bringeth forth good things and an euill man out of the euill treasure bringeth forth euill things In a word Life and death are in the power of the tongue
in the sight of the same but to defend it as though it were lawfull yea to glorie in it as if it were commendable as wee see in the example of Doeg who not onely did abominable wickednesse but also boasted Psal 52. 1. himselfe in his mischiefe as the Psalmist speaketh For sinne as oft as it is committed leaueth a blot and poysonous taint behind it in the heart and conscience which if wee doe not labour to wash away with the precious blood of Christ applyed afresh vnto vs by a liuely Faith and by bathing them in the teares of vnfayned repentance it will make them readie to receiue the infection of the next tentation and at last so wholly corrupt and sinfull that they will bee sensible of no wickednesse because it is of the same nature and temper with them To which purpose one saith that these pricks of tentations comming Minus autem dolent sed magis inficiunt quia dum menti diutius adhaerent taâto fiunt minus pauendi quantò magis assââeâi Gregor Moral lib. 24. cap. 7. into common vse are made more large and wide though not more sharpe and sensible They grieue lesse but infect more because sticking long vnto the minde they are by so much the lesse feared by how much they are become the more familiar For out of many acts of sinne at last it commeth to an habite which as it is long in getting so it is not easily lost And whilest it continueth sinne is committed at ease without any reluctation of minde or checks of conscience and liued in with great securitie these euill habites producing actions like themselues with as great facilitie as the eye seeth or the eare heareth Againe this often sinning groweth vnto a custome which being euill is the greatest Tyrant hauing in it the nature of a Law which bringeth an vrgent necessitie with it that cannot bee resisted yea it becommeth a second Nature and causeth men to sinne as familiarly and easily as the Riuer runneth the stone descendeth or the sparks flye vpwards It hardneth the heart and seareth the conscience making it like vnto the path-way which is much trampled vpon in which the seed of the Word can take no roote but as soone as it is cast vpon it the Fowles or Fiends of hell come and take it away as our Sauiour speaketh It maketh the heart like vnto the hand Matth. 13. which by much labour getteth such a callum or thicke skin vpon it that it is almost insensible and the Conscience like vnto the Backe which is at first sensible of the smallest stripe but with much whipping becommeth so stupid and benummed that the greatest lashes cause little smart §. 6 The sixt cause of Securitie is the present impunitie of sinners The sixt cause of this carnall Securitie is impunitie of sinners after much wickednesse committed by them For although God out of his goodnesse patience and long suffering differreth the execution of his righteous Iudgements and after sinners haue often deserued Death and condemnation doth giue vnto them many Repriualls that in the meane time they may sue out their Pardon and escape punishment by turning vnto him by vnfayned repentance yet the vessells of wrath ordayned to destruction through the hardnesse of their hearts which cannot repent take occasion vpon this Mercy and Patience of God of liuing securely in their wicked courses and so by multiplying their sinnes treasure vp vnto themselues wrath against the day of wrath and reuelation of the righteous Iudgement of God as the Apostle Rom. 2. 4 5. speaketh Like herein to desperate Malefactors who because they haue often escaped securely goe on in their wickednesse as though they were free from all danger or rather to such as being apprehended arraigned and adiudged to die are through the fauour of the Iudge repriued for a while that they may vse meanes to procure their pardon But they because day of Execution is a little deferred conclude with themselues that all the storme of perill is ouerblowne and with Agag that the bitternesse of death is past and therefore spend their whole time in Pleasures and Delights in Dancing and Reuelling Drinking and Whoring yea securely returne to their former wicked courses Stealing and Robbing Quarrelling and Killing till the Iudge seeing his Mercy and Patience thus abused doe giue out his Warrant for their speedy Execution So the wise Man telleth vs that because sentence against an euill worke is not executed speedily therefore Eccles 8. 11. the heart of the sonnes of men is fully set in them to doe euill An example whereof wee haue in the Israelites who because God held his Esa 57. 11. peace for a long time therefore they feared him not Yea it grew to a wicked prouerbe amongst them that the dayes were prolonged and euery vision fayled that is because the Iudgements of God threatned by the Prophets were deferred therefore their prophesies were worthy Ezecb. 12. 22. no credit as being neuer likely to be fulfilled So Scoffers of these latter times securely walke after their owne lusts and say Where is the 2. Pet. 3. 3 4. promise of Christs comming to iudgement seeing since the Fathers fell asleepe all things continue as they were from the beginning of the creation as the Apostle Peter hath fore-warned vs. And what is the cause of all this but the abuse of Gods patience and long-suffering and a false and blasphemous conceit of his Nature and Actions arising from it For when hee delayeth to inflict his Iudgements vpon the wicked for their sinnes they conclude that there is no God or no Prouidence that hee sitteth in Heauen and either seeth not or regardeth not what is done on Earth yea that hee is like them allowing and approuing of their wicked courses as the Psalmist speaketh Psal 50. 21. and therefore they may securely proceed in their sinnes without feare or danger §. 7 The seuenth cause presumption on Gods mercy The seuenth cause of carnall securitie is presumption on Gods mercy whereby men conceiue that though they liue as they list and daily prouoke his wrath against them by wilfull sinnes committed against knowledge and conscience yet hee is so pittifull and tender in compassion that hee will not at all or but very slightly punish them for their wickednesse or though they doe make them lyable to his displeasure by their sinnes yet they may continue in them for a time and not depriue themselues of the pleasure and profit of them seeing whensoeuer they repent they shall haue pardon and bee receiued to Grace and Mercy The which they may doe time enough hereafter when God beginneth to execute iudgement which if hee deferre to doe vntill the houre of their death euen then it will bee time enough to repent seeing hee offereth his Grace to all whatsoeuer at all times whensoeuer that forsake their sinnes and call vpon him for mercy and forgiuenesse And thus doe wicked men make an
it alwayes produceth euill and pernicious effects as hath sufficiently beene shewed in the former discourse But besides this there is a Securitie which is good and warrantable commendable and to be desired and imbraced of vs grounded on iust causes and rightly assumed of those vnto whom of due it appertayneth namely the securitie of the faithfull hauing its foundation not vpon any thing in themselues or any inferiour meanes and secundarie causes but vpon God alone his Power Prouidence and Promises made vnto them in Iesus Christ For after that wee are regenerate by the Spirit of God and being reconciled are become his Children by adoption and grace and so like Children in the fauour of our heauenly Father and receiued vnder the couert of his protection then beginneth that created Securitie which was in the state of Innocency to be renued in vs the which though we cannot attayne vnto in the highest perfection in this life because our knowledge faith and loue which should cast out all feare are imperfect yet is it much firmer surer and more permanent then that of our first Parents because that rested on the condition of their obedience and this vpon the freedom of their will which was mutable and changeable but this renued securitie resteth vpon the couenant of Grace made in Christ and his Righteousnesse and Obedience which are vnchangeable and euerlasting and hath no condition on our part but a liuely faith bringing forth fruits of vnfayned repentance and these Graces also are the free gifts of God which after he hath once bestowed he neuer againe taketh Rom. 11. 29. from vs. And this securitie euery Christian ought to labour after and so much the rather because we shall neuer be freed from that carnall securitie which is so dangerous and pernicious before we haue giuen entertaynment vnto this other in our hearts For some shelter Man naturally desireth and will haue vnder which shrowding himselfe he may be safe either in Truth or in Opinion and so freed from horrors and feares which otherwise like hellish Furies would haunt and vexe him Which was the cause as I haue shewed why our first Parents being depriued through their fall of their created securitie grounded vpon the knowledge and remembrance of God and his sauing Attributes were so apt to be abused by Satan imposing in stead thereof a false and counterfait securitie contrariwise grounded on ignorance and forgetfulnesse which whilest through the blindnesse of their minds it freed them from feare because the causes of their feare could not be discerned by them it did expose them to much the greater danger because they were in the case of those who are in the time of their sleepe assaulted with many mightie and malicious Enemies and doe not so much as dreame of their approching But yet such is mans nature that he had rather be couered with Fig-leaues then haue no clothing and haue in his hands a Reed and paper Buckler which haue no strength to defend him but what he giueth them by a false opinion rather then no weapons at all and will choose rather a counterfait securitie which may serue for the present to preserue him from true horrors and feares that he may not be tormented before the time rather then hee will haue none at all In which respects it is the onely way when we would perswade men to cast off carnall securitie to offer them in stead thereof Christian securitie which deliuereth from all dangers not onely in shew and opinion but also in Deed and Truth excelling the other in worth more then massie gold a rotten gilded post and in strength more then Armour of proofe a painted shadow or an impregnable Fort a paper Wall §. 2 The description of spirituall Securitie And to this purpose I thought it necessary to adde something of it to the former discourse hoping that men wil with more ease be moued to cast away that intoxicating and pernicious poyson which maketh them to sleepe out the tortures of an euil conscience depriueth them of their senses that with them it may take away their feares when in stead thereof I offer vnto them this soueraigne Cordiall which will expell them and arme the heart with true Christian courage and resolution In speaking whereof I will first shew what it is the nature causes and effects of it and then the meanes whereby wee may be enriched with this inestimable treasure Concerning the first it may be thus described Christian securitie is a grace of God following our regeneration iustification and peace with him through Iesus Christ whereby acknowledging beleeuing and remembring the all-seeing wisedome omnipotent power infinite goodnesse and mercie of God towards vs in Christ wee doe without carnall and seruile feare in all estates and at all times rest quietly and contentedly vpon his promises and prouidence for the supplying of all our wants protection from all dangers and deliuerance from all euils §. 3 That God is the authour of spirituall securitie In which description I shew first the Fountaine from which it springeth not from nature whose poisonous breasts doe now giue no such milke not from our owne wisedome power endeauours or any worldly causes or secundarie meanes but from God himselfe the Author and Fountaine of euery good and perfect gift who of his free grace bestoweth this blessing vpon those that feare and serue him And Iam. 1. 17. as it proceedeth from him so vpon him as the only sure foundation it resteth and relyeth and not on humane pollicie and strength or any creature or earthly thing whatsoeuer So the Lord propoundeth this ground of Christian courage and securitie and no other Feare thou not for I am with thee be not dismayed for I am thy God I will strengthen Esa 41. 10. 13. Ier. 30. 10. 46. 27 28. Heb. 13. 5 6. Psal 3. 5 6. 4. 8. thee yea I will helpe thee yea I will vphold thee with the right hand of my righteousnesse I the Lord thy God will hold thy right hand saying vnto thee feare not I will helpe And vpon this alone holy Dauid securely resteth I layd mee downe and slept I awaked for the Lord sustained mee I will not be afraid of ten thousand of people that haue set themselues against me round about And againe I will both lay me downe in peace and sleepe for thou Lord onely makest mee dwell in safetie Yea though I walke through the valley of the shadow of death I will feare no Psal 23. 4. euill for thou art with mee thy rod and thy staffe they comfort mee And elsewhere The Lord is my light and my saluation whom shall I feare Psal 27. 1 3. The Lord is the strength of my life of whom shall I be afraid Though an host should encampe against mee my heart shall not feare though warre should rise against mee in this will I be confident And in another place What time I am afraid I will trust in
a Iewell of such price we may not thinke to haue it for the bare wishing but that we must compasse it with some difficultie and haue our cost and labour in some proportion answerable to this precious pearle which is much to bee preferred before many worlds And considering what cost and paines worldly men willingly vndergoe in pursuing their earthly desires out of a bare and often false hope to obtaine them with what industry and labour hazard and danger the ambitious man aspireth vnto honours the couetous man hunteth after riches and the voluptuous man after pleasures let vs be sorry and ashamed to thinke any paines or perill too much in walking in the way of a godly life which shall assuredly be crowned with glory and immortalitie rewarded 1. Cor. 2. 9. with heauenly treasures which will neuer fade and with such euerlasting ioyes as our eyes haue not seene nor our hearts conceiued The soule Pro. 13. 4. of the sluggard saith Salomon desireth and hath nothing but the soule of the diligent shall be made fat The which as it is true in respect of earthly riches so also of spirituall grace and the treasures of holinesse the which we may long idly wish and yet neuer inioy them whereas if as our desires be earnest so our indeuours diligent and laborious wee may haue much more assurance to be inriched with them then to compasse with all our paines our worldly desires seeing we haue Gods promises more absolute for them Neither doe they flee their followers as earthly riches doe which make themselues wings and flie away as the Eagle towards heauen Pro. 23. 5. deluding their hopes which with most speede pursue them Yea slothfull desires rather hurt then helpe vs in the wayes of godlinesse causing the sluggard to rest in them as sufficient without vsing any meanes to haue them satisfied In which respect the saying of Salomon is truely verified of them The desire of the slothfull killeth him for his hands refuse to labour For Pro. 21. 25. as his body must needs famish who onely wisheth meate but vseth no indeuour to satisfie his hunger so his soule will soone bee depriued of the spirituall life of grace and godlinesse who idlely desireth to bee replenished with this spirituall foode and taketh no paines to attaine vnto it The Kingdome of God saith our Sauiour suffereth violence and the violent Matth. 11. 12. take it by force Neither shall they enter into it who sit downe idlely and cry out Lord Lord open vnto vs that is content themselues with a bare Mat. 7. 12 13 21 profession of Christianity and labour not to doe the will of our heauenly Father but they who striue to enter in at the straight gate and take much paines in trauailing that narrow path of righteousnesse which leadeth to Gods Kingdome §. Sect. 7 That our desires resolutions and indeuours must not be by fits and flashes but constant and durable Lastly our desires resolutions and indeuours must not be by fits and flashes one while hot and earnest and another while cold and remisse Perseuerandum est assiduo studio robur addendum donec bona mens sit quod bona voluntas est Sen. Epist 16. but constant and durable like those in couetous men which neuer cease till they be satisfied or rather because they can neuer be satisfied whilest we liue on earth therefore they must neuer cease but the more wee haue of these spirituall riches the more earnestly we must desire and indeuour to haue them still increased For this life is not the time of our perfection and full age in Christ but of spirituall growth in grace from strength to strength and from a lesser to a greater measure of godlinesse and righteousnesse We must not like those who are sicke of an ague be one while cold and another while hot nor haue a good day for Gods seruice and an ill day for the seruice of the deuill and the world for this were a sicknesse and no spirituall health which would prepare vs for death and destruction and not for life and happinesse Neither will God euer accept of it who can no more indure to haue thus our time then to haue our hearts diuided betweene him and his enemies But our soules with Dauids must Psal 119. 20 33 112. breake for the longing that they haue vnto Gods iudgements at all times we must with him resolue to keepe Gods statutes vnto the end and haue our hearts inclined to keepe his statutes alway Wee must not like the hypocrites of whom Hosea speaketh offer vnto God a righteousnesse like vnto the morning dew which vanisheth when the Sunne ariseth but such as will indure the heate Hos 6. 4. of the day like the streames that flow from a springing fountaine For the waters of life which Christ doth giue are neuer dry but shal be in him that hath them a well of water springing vp to euerlasting life And the trees Ioh. 4. 14. of righteousnesse which are of Gods planting are like those planted by the Psal 1. 3. riuers side which are neuer barren but bring foorth their fruit in due season and they that be planted in the House of the Lord shall like the Palme Ps 92. 12 14. tree perpetually flourish and bring foorth fruit in their old age as the Psalmist speaketh CAP. V. Of sauing knowledge which is the first mayne ground of a godly life How necessary it is and the causes of it §. Sect. 1 Of the maine grounds of a godly life HAuing explained the description of a godly life and in part shewed what is required in him that is to leade it and wherin it principally doth consist wee will now proceed and more fully handle some mayne poynts before briefly touched which are necessary to be knowne of him who desireth to make any progresse in the wayes of godlinesse And heere two things come chiefly to be considered First the grounds And secondly the parts of a godly life which containe the duties that are to bee performed by those who leade it The grounds of this godly life are certaine fundamentall vertues whereupon it is built and from which as liuing fountaines all other vertues and holy duties doe spring and flow And these are principally two First sauing knowledge of God his will and workes And secondly a liuely faith in Iesus Christ From which two other maine graces arise which as principall causes produce all speciall duties of a godly life namely First a sanctified heart purified by faith Act. 15. 9. And secondly a good conscience which followeth our iustification §. Sect. 2 That sauing knowledge is the prime vertue and mother grace from which all others haue their beginning The first maine ground of a godly life is sauing knowledge which is the prime vertue and mother grace from which all others take their beginning It is the roote of this tree of grace from which being
so much in respect of the cleere euidence heereof in it selfe or the forciblenesse of the arguments which are brought to conuince and perswade naturall reason as in regard of Gods authority who is most infallible in his truth infinite in his goodnesse and almighty to performe whatsoeuer he hath promised Which assent being effectuall in vs doth worke in our vnderstandings a perswasion that our sinnes though in themselues haynous yet compared with Gods infinite mercies and the all-sufficient merits of Iesus Christ are pardonable in our iudgements a precious and high esteeme of these mercies and merits aboue all worldly things In our hearts an hungring and thirsting desire to be made partakers of them for the remission of our sinnes in our wils a firme resolution to renounce all other meanes and to rest wholly vpon Gods mercies and Christs merits for our iustification and saluation And in our actions a carefull indeuour to vse all good meanes whereby we may bee more and more assured of Gods loue in Christ and among the rest in all things to please God in all our thoughts words and workes that so we may glorifie him from whom wee expect so great grace and mercy and make our calling and election sure The third thing required is an apprehension and application of the promises of the Gospell the infinite mercies of God and all-sufficient merits of Christ vnto our selues in particular which is the forme and very life of faith and maketh the things thus applyed vsefull and effectuall for our iustification and without which wee shall haue no more benefit by them then a man hath by a soueraigne salue and cordiall medicine not applyed and taken or by warme clothes which are not put on The last thing required is affiance and confidence when as knowing assenting vnto and applying Gods mercies and Christs merits vnto our selues we rest and rely wholly vpon them for our iustification and saluation §. Sect. 6 That after illuminatioÌ there are three degrees of faith and the maner how they are wrought in vs. So that after illumination there are three degrees of faith the first is an effectuall assent to the promises of the Gospell which worketh in our hearts an hungring desire after Christ and his benefits and in our wills a resolution to cast our selues vpon him alone for our saluation By which the Christian truly liueth but yet like a new borne babe who weakely performeth the actions of life but knoweth not that he either liueth or mooueth And so weake it is in apprehension and application that he can hardly discerne it and often calleth in question whether he hath any hold at all or no. It is strong in desiring but feeble in performing resolued by all meanes to sticke vnto Christ but yet scarce sensible of any vnion It admireth the glorious beames and brightnesse of Gods loue shining in the Word but feeleth little warmth of ioy and comfort by it in his owne heart and conscience It worketh in the weake Christian an hungring after the sincere milke of the Word that he may grow vp thereby but with little or no sense that he is nourished or any whit increased in the spirituall growth He seeketh earnestly for grace and peace but they seeme to fly from him and is still wishing for more and more but hath little comfort in feeling and fruition His desires so farre exceed the proportion which he hath receiued that it is swallowed vp of them so that nothing in appearance remaineth And like couetous men he thinketh not on what he hath but vpon what he hath not and spends a great part of that time in complaints of his wants which should be imployed in praysing God for that plenty which hee hath receiued But this faith is still in growth though they that haue it doe not see it growing for the Lord is no more ready to inlarge our hearts with hungring desires after grace then to satisfie them this being his maine end why like the Merchant hee stretcheth out these empty bags that he may replenish them with a greater portion of these hid treasures And therefore when the weake beleeuer carefully and conscionably laboureth in the vse of all good meanes for the strengthening and increasing of his faith as hearing the Word Sacraments Meditation Prayer and such like the Lord with his Spirit so blesseth them vnto him that from this first degree of faith he commeth to the second namely to a comfortable apprehension of Gods promises as belonging to himselfe to some sense and feeling of the loue of God shed abroad in his heart by the holy Ghost and to some assurance that hee in particular hath part and interest in Gods mercies and Christs merits whereby he is iustified and shall be saued And this is the second degree of faith which being but weake in the apprehension of Christ and his righteousnesse and in the sense and feeling of Gods loue is assaulted with much doubting and oftentimes shaken with grieuous tentations whereby the Christians hold seemeth for the time wholly lost and his faith in the operations of it almost quite extinguished and therefore hauing attained vnto this degree he resteth not in it as sufficient but laboureth in the vse of all good meanes whereby his faith may bee more and more strengthened and increased vntill it come to the third and last degree of perfection which is that plerophorie and fulnesse of perswasion of the remission of our sinnes of our vnion with Christ and Gods vnchangeable Rom. 8. 38 39. loue towards vs in him from which nothing in the world shall be able to diuide vs as we see in the Apostle Pauls example Vpon which followeth Christian security in the assurance of Gods protection and peace of conscience that passeth all vnderstanding which though it be assaulted yet Rom. 5. 3. is seldome impeached and impugned with any violence of tentations trouble of mind or terrours of conscience And from hence springeth inward ioy vnspeakeable and glorious out of our assurance and sweete feeling 1. Pet. 1. 8. of Gods loue and the certaine perswasion of our owne saluation whereby wee are made cheerefull and constant not onely in doing all which God commandeth but also in suffering whatsoeuer hee inflicteth §. Sect. 7 That the duties of a godly life hold a proportion with our faith whether it bee weake or strong And these are the degrees of a liuely faith without which or some one of them we cannot doe any thing pleasing vnto God or set one step forward in the way of godlinesse for faith is a cause and an inseparable companion of a godly life of which if we be destitute in the least degrees well may we be ignorantly deuout and zealously superstitious but wee shall neuer performe any one dutie in such sort as God will accept of it And according to the degree and measure of our faith such also will bee our fruits of godlinesse they holding a proportion the one with
lethargie of sinne the deuill neuer wakeneth nor disquieteth them because hee knoweth that this temporary rest will end in restlesse torments and that the disturbing them of this ease may happen to awake them and so hauing a sense of their disease may worke a desire and resolution to vse all meanes whereby they may be cured Neither will it stand with his policie to let them who are in his thraldome and ready with all cheerefulnesse to doe his will come vnto a sight and sense of their misery which might make them desirous to come out of it and therefore he neuer terrifieth their consciences with his tentations but rather more blindeth their eyes that they may not see their wofull state and stoppeth their mouthes that they may not complaine of it And so our flesh and carnall corruptions are quiet and neuer goe about to disturbe our peace whilest we suffer them to liue and raigne in vs but when we goe about to depose them from their regencie and like slaues to bring them in subiection then they rebell and taking armes against the part regenerate make vs feele the vprores and garboyles of a ciuill and intestine warre Thus corrupt humours in the body though they indanger our liues yet oftentimes are scarce discerned before they bee mooued but when we stirre them with some wholesome potion which serueth to purge vs of them then they rage and make vs more sicke in our owne sense then we were before Thus the sea it selfe is calme and quiet when there is no winde to moue it but in the time of a storme it rageth and roareth as if it would at once swallow vp the earth And thus gunpowder is quiet and harmelesse when it is let alone but if a sparke of fire fall into it it bloweth vp all that is neere vnto it And so sinne and corruption if it be let alone will be so quiet that it will neuer disturbe our peace but if wee seeke to purge it out by wholesome medicines or if it be touched with the fire of Gods Spirit or but euen blowne vpon with the breath of admonition and rebuke out of the mouthes of Gods faithfull Ministers then the Sea is no more raging in a streame nor gunpowder more clamorous and vnruly when the fire is put vnto it Moreouer spirituall sloth and idlenesse doth oftentimes keepe the conscience which is most corrupted in peace and quiet because it maketh vs neglect all spirituall exercises which should awaken it and bring it to some sense and feeling As hearing the Word reading meditating of our wants and weakenesse the foulenesse and deformitie of sinne the fearefulnesse of Gods Iudgements the curse and threatnings of the Law the daily examination of our estates by the strict rule of Gods Word which are the meanes both to cast out the strong man out of his quiet possession and to disturbe the peace of an ill conscience which ariseth not from any sound security but rather from want of spiritual exercise herein like vnto a lame horse which complaineth not of his lamenesse whilst he lieth at ease but when by trauell he becommeth sensible of his paine he cannot indure it but halteth downe right §. Sect. 5 The third difference betweene a good and euill conscience A third cause of peace to an ill conscience is carnall securitie which doth not take away the guilt and punishment of sinne but onely serueth as the deuils cradle to rocke vs asleepe that we may haue no sense and feeling of it Whereof it fareth with vs as with men sicke of dangerous diseases whose sleepe bringeth not health but a cessation of paine through the binding vp of the senses who after they are awakened doe feele themselues more sicke then before And as it bringeth vs asleepe in sinne so the deuill and our corrupt flesh doe by it lull conscience a sleepe also lest being disquieted it should disquiet vs and waken vs with clamour and crying And intending to sacke the citie of our soules he maketh the Watch man drunke with this poysonous and intoxicating cup that hee may not sound the alarme nor giue vs any warning to prepare for resistance Now this security being continued and increased groweth at last to hardnesse of heart in the highest and worst degree which neglecteth and contemneth all meanes whereby it might be softened and to a reprobate sense carrying men on in the course of sinning with greedinesse and delight And when they are come to this passe their consciences also increase in their carnall peace their deepe sleepe causing a lethargie and their lethargie death Such consciences from a sleepie numnesse fall into a dead palsie hauing no sense of sinne or smart vnto which they grow by often quenching the good motions of the Spirit speaking vnto them in the ministery of the Word and by customable committing of knowne sinnes without repentance or remorse For as festring sores not clensed by salues and corrosiues quickly gangrene and running from part to part destroy the whole body so if we doe not clense our sores of sinne by renewing our faith and repentance they will corrupt the whole man euen conscience it selfe and make it become dead and senselesse Such are the consciences of those of whom the Apostle speaketh who departing from the faith and speaking lies in hypocrisie haue 1. Tim. 4. 1 2. their consciences seared with an hot yron forbidding to marry and commanding to abstaine from meates which God hath ordained to bee receiued with thankesgiuing And such had the Gentiles who were giuen ouer of God to their vile affections and a reprobate minde to commit sinne Rom. 1. 26 28. without checke and remorse yea with greedinesse and delight §. Sect. 6 The last cause of the peace of an euill conscience is worldly imployments Finally the conscience is made quiet and at peace when men are wholly taken with worldly vanities both in their hearts and affections doting vpon them and in their actions and imployments in seeking after them For Satan seeing conscience placed in man by God as his Deputy and Vice-roy to gouerne him as his Iudge to absolue or condemne him and as a witnesse to giue euidence of all his particular actions and hauing no power to depose it or to put it out of its place and office doth labour by all meanes to peruert and corrupt it that it either may be silent or giue vniust iudgement and false euidence And to this purpose he offereth worldly honours riches and pleasures that by these bribes he may stop the mouth of conscience so as it may either say nothing or speake as he would haue it And with Satan ioyneth the world and our owne flesh for no sooner doth conscience begin to awaken out of the sleepe of security and to stirre and mooue speaking something that concernes its office as it were betweene sleeping and waking but presently they indeuour all they can to bring it asleepe againe by rocking it in the cradle of
of death as the Apostle calleth it so doth it purge it from dead workes that we may serue the liuing God And therefore if our consciences be thus purged then are they truly pacified But if they witnesse vnto vs that we liue still in sinne and so purpose to doe for the time to come and yet testifie that we are in Gods fauour and haue our part in Christ and his benefits they are euill and lying consciences and giue in false euidence expresly contrary to the Esa 48. 22. testimony of God who being Truth it selfe hath said that there is no such peace to the wicked §. Sect. 5 That a good conscience keepeth it selfe cleere before God and men Secondly it is the propertie of a good conscience with all care and circumspection to keepe it selfe cleere both before God and men before God from faultinesse and sinne before men from offensiuenesse and all appearance of euill According to the example of the Apostle Who herein Act. 24. 16. exercised himselfe to haue alwayes his conscience voide of offence towards God and towards men So that a good conscience thinketh it not sufficient to Conscientia necessaria est tibi fama proximo tuo Qui fidens conscientiae suae negligit famam suam crudelis est Aug. ad fratr in Eremo Serm. 52. Pro. 22. 1. Eccles 7. 1. Duo sunt tibi necessaria conscientia fama conscientia propter Deum fama propter proximum Ambros 1. Cor. 4. 3 4. haue Gods approbation with contempt of mans when as they will lawfully stand together for it is an offence in our neighbours when they giue false testimony of vs and an offence to them when we make them to stumble by our euill example drawing them on to the practice of that euill the appearance whereof they see in vs from both which Christian charity should restraine vs. Yea it is hurtfull also vnto our selues in losing our good name which is to be pteferred before riches and though we keepe this precious oyntment for our inward comfort yet we lose the benefit of that beauty which it outwardly causeth and the sweete odour of it at least so farre foorth as wee haue it reflected vpon vs by others commendation Much lesse doth it rest contented with mans approbation when it is disallowed of God for when they can say no euill of vs nor we by our selues yet are we not thereby iustified seeing it is the Lord that iudgeth vs who is greater then our hearts and therefore as it desireth mans approbation so only thus farre foorth as it will stand with Gods allowance according to the example of the Apostle who commended himselfe to euery mans conscience in 2. Cor. 4. 2. the sight of God And if we thus doe then haue we a sure signe of a good conscience but if when we giue iust offence we iustifie our selues by pleading a good conscience and so say and thinke that we doe not care what men say or conceiue of our actions or if like hypocrites we approue our selues and our consciences to men by a faire shew in our outward behauiour and neglecting the Iudgement of God nourish in our hearts secret corruptions we discouer a bad conscience and both sinne against God our neighbours and our selues §. Sect. 6 That a good conscience knoweth it selfe to be so Thirdly it is the property of a good conscience not to bee doubtfull and wauering whether it be so or no but being so it knoweth assuredly Heb. 13. 18. that it is so and seeth it selfe by its owne light According to that of the Apostle We trust or are assured that we haue a good conscience in all things willing to liue honestly And this confidence of it selfe maketh it confident and couragious against all dangers and bearing witnesse to vs that God is Rom. 8. 31. with vs it maketh vs not to care greatly who oppose against vs. So the Wiseman saith that the righteous man is bold as a Lyon because his conscience iustifying him doth also beare witnesse that hee is iustified and approoued Pro. 28. 1. of God and being in his fauour is vnder his protection who is both able and willing to preserue him against all euill according to that of the Apostle Heereby we know that we are of the truth and shall assure our 1. Ioh. 3. 19 20 21 hearts before him For if our heart that is our conscience condemne vs God is greater then our heart and knoweth all things but if our heart condemne vs not then haue wee confidence towards God And whatsoeuer we aske we receiue of him because we keepe his Commandement and doe those things that are pleasing in his sight Neither doth the true feare of God which is alwayes Pro. 28. 13. in the faithfull hinder but much confirme and strengthen this confidence seeing it is not seruile but filiall and when wee feare most in the sight and sense of our frailtie and corruption then are we most assured that we shall Ier. 31. 33 34. neuer depart from God nor he from vs and so shall most firmely stand through his power assisting and vpholding vs. §. Sect. 7 That a good conscience maketh vs merry and cheerefull Fourthly it is the propertie of a good conscience to make those that haue it merry cheerefull and full of ioy It is a pleasant sawce which maketh all our meates delightfull and whatsoeuer our cheere be good Pro. 15. 15 17. conscience if it be our companion will make it a feast and fill our heart with such ioy that a sallad of cold herbes shall be better vnto vs then a stalled Oxe or the greatest dainties that wealth and wit can prouide for wanton worldlings It will make the hardest lodging a bed of downe and the poorest cottage more pleasant then the most stately Palace to them who haue not this inmate to harbour with them It is like sugar sweete in it selfe and sweeteneth all things that are mixed with it and such a precious oyntment that it perfumeth the whole house The ioy of conscience is compleate in it selfe and proceeding from an inward cause as it were a liuing fountaine that neuer faileth it alwayes lasteth without any supply from the land-waters of earthly prosperity wherein it farre exceedeth the ioy of worldlings which arising from carnall comforts faileth when they faile The ambitious man cannot reioyce but in his honours and if with Haman he wanteth cap and knee all his other comforts will not keepe him from deepe melancholy and discontent The couetous man cannot haue any ioy if he cannot haue that riches not which he needes but which he desires and he that is voluptuous is as moodie and melancholy in the want of musicke merry company and such like worldly delights as he is merry when he hath them So that their ioy like Summer brooks are not to be seene or found no longer then they are supplied by the showres of worldly prosperity But hee
find that we haue it then are we to reioyce in it vsing all good meanes whereby wee may preserue and keepe safe so precious a Iewell The meanes by which we may get a good conscience if we want it are diuers The first is in our iudgements highly to esteeme it as one of Gods speciall graces and richest gifts and in our hearts and affections to loue and desire it aboue all earthly things And so will the Lord be more willing to bestow it vpon vs when we esteeme and desire it according to the worth and value of it and we also shall be more earnest in vsing all good meanes to get it and more thankefull vnto God for it when wee haue obtained it Now that wee may esteeme and desire this gift of God let vs consider First that it is most excellent and one of the chiefest parts of our happinesse giuing vs a taste and entrance into the ioyes of heauen euen whilest we are vpon earth For as the Apostle saith The Kingdome of God is not meates and drinkes but righteousnesse and peace and ioy in the holy Ghost But to what end should I speake of the excellencie Rom. 14. 17. of it which is vnspeakeable or labour to set foorth the beauty and brightnesse of this heauenly light which no mortall eye can behold in its perfect glory seeing as the Apostle telleth vs it passeth all vnderstanding Phil. 4. 7. And therefore I will content my selfe to shaddow it darkely and to giue some glimpse of it as of the Sunne in the water by touching briefly the profit and necessitie of it And for the vtility of this grace that may bee said of it which the Apostle speaketh of godlinesse that it is profitable vnto all things hauing the promise of the life that now is and of that which is to come Like a witnesse it giueth euidence on our side before God and excuseth vs of all those faults which Satan accuseth vs of or the Law layeth to our charge like an Aduocate it pleadeth our cause and prooueth that wee are iust and innocent through the righteousnesse and obedience of Iesus Christ As a iust Iudge vpon this euidence and plea it absolueth vs and the iudgement thereof shall neuer bee trauersed or reuersed in this world nor in the world to come But looke what sentence good conscience passeth on earth the supreme Iudge will ratifie at the great Day of assises in which respect if it condemne vs not heere then may wee haue confidence towards God that hee will not condemne vs hereafter As a 1. Joh. 3. 21. comfortable and true friend it alwayes beareth vs company incouraging vs when we doe well and reproouing vs when we doe amisse admonishing and warning vs to looke to our footing when wee walke in slippery places and are in danger of falling and to rise if wee doe fall for want of care in taking warning by renewing our repentance In our prosperity it is our guide to leade vs on and direct vs in the right vse of it in our afflictioÌ it is our comforter which speaking peace within doth make vs with patience and ioy to beare all outward crosses and calamities In time of peace or rather cessation of that conflict with the spirituall enemies of our saluation it is a faithfull Watch-man which leaues vs to inioy our rest and quiet when there is no danger but yet admonisheth vs to sleepe in our Christian armour seeing they are not gone but haue onely withdrawne their forces for their greater aduantage and in time of warre Si rectè facies hic murus abeneus esto nil conscire sibi nulla pallescere culpa Horat. ad Moecenet Ep. 1. when the enemie approcheth and is ready to incounter vs it not onely soundeth the alarme that we may start vp and stand in readinesse but also is armour of proofe and euen a brazen wall to keepe vs from danger when they assault vs. Finally it performeth all good duties to all sorts of men at all times and all places accompanying the Iudge to the bench the Lawyer to the barre the Diuine both in his Study and Pulpit the Tradesman in his shop and the Buyer and Seller in the market teaching and admonishing them how they shall carry themselues in all cases and both approouing them when they performe their dutie and rebuking them when for feare or fauour glory or gaine they doe neglect it And from hence also the necessity of a good conscience appeareth seeing it bringeth with it so much good of all which they are destitute that liue without it Yea they are subiect to the contrary euils hauing in them a witnesse that daily accuseth them and a Iudge that condemneth them no guide to leade them no friend to admonish them to incourage them in good or discourage them in euill Neither can they doe any thing pleasing vnto God for the end of the Commandement is loue out of a pure heart a good conscience 1. Tim. 1. 5. and faith vnfained of which end they faile that are destitute of it and can doe nothing but sinne against God and bring vpon themselues fearefull condemnation for if our corrupt consciences condemne vs God the righteous and vnpartiall Iudge who is greater then our consciences 1. Joh. 3. 20. will much more condemne vs as the Apostle Iohn speaketh §. Sect. 2 Of the second meanes to obtaine a good conscience Secondly we must labour to know the will of God reuealed in the Scriptures and to apply what we know vnto our selues for our owne vse For the conscience iudgeth and witnesseth with God for vs or against vs and therefore we must know what he approueth and condemneth if we would haue our iudgement and euidence to agree with his otherwise our consciences being vniust and erronious will iudge vniustly of our actions and giue in false euidence when wee put our selues vpon them for triall More especially we must labour after the knowledge both of the Law and the Gospell for the Law as it is the rule of our actions according to which they ought to be wholy conformed so also it is the rule of our consciences whereby they discerne whether they be right or crooked good or euill It is the municipall law for the peculiar gouernement of Gods subiects and the booke of Satutes set out by our Soueraigne according to which conscience is bound to iudge and giue euidence which it cannot doe vnlesse it know and be able to examine our actions according vnto this law In which regard the consciences of ignorant men do in most things misleade them into manifold errours because they are not able to iudge of their actions according to Gods Law which they know not but giue sentence of them according to their owne wills humane traditions and their owne inuentions superstitious conceits and good meanings And the like may be said of those who hauing some knowledge of Gods Law doe through negligence or prophanenesse
thou Daquod iubes iube quod vis commandest and then command what thou wilt §. Sect. 2 Reasons moouing vs to imbrace piety first because it is most excellent And thus we generally see what piety is Let vs in the next place consider briefly of some arguments which may mooue vs to imbrace and practise it in the whole course of our liues The first is that piety and the duties of it are most excellent and to be preferred before righteousnesse both in regard of our iudgements which ought to esteeme them aboue the other in respect of the obiect God himselfe vnto whom immediatly they are to be performed who infinitely exceeding men the duties which wee owe vnto him are incomparably to bee preferred before those which are due to them In regard also of our hearts and affections which ought to imbrace with greater loue and desire those things which our iudgements doe most highly value and in respect of our indeuour and practice wherein we ought to giue priority and precedencie in regard of time and place vnto the duties of piety aboue all earthly things according to that of our Sauiour First seeke the Kingdome of God and his righteousnesse c. Againe Mat. 6. 33. Christ calleth the first Table inioyning piety The great Commandement Mat. 6. 38. vnto which the second is like but not equall For piety is the fountaine of righteousnesse and the alone sure foundation vpon which it standeth which if it wanteth or is built vpon any other ground as it were vpon a quagmire or the sands it will soone fall and come to ruine seeing the building can stand no longer then it hath a foundation to rest vpon as we daily see in the Morall and meere ciuill righteousnesse of worldlings which resting vpon their credit or profit or feare of humane Lawes doth last no longer then they lust It is the heart and head of Iustice which giueth life heate and motion vnto it without which it is but a dead trunke yea the very soule which doth informe it without which it is but a lothsome carkasse in Gods sight And therefore in the practice of a godly life we are more highly to esteeme and answerably with more care earnestnesse and delight to put in practice the duties of piety which concerne God immediately then the duties of righteousnesse which respect our neighbours As for example we must loue and feare and obey God more then men and when both will not stand together we must neglect the one in comparison of the other as wee see in the example of the Apostles who when men forbade that which God commanded obeyed him rather Act. 5. 29. then them But yet seeing all duties both to God and men are commanded of God and in that regard we ferue or disobey him mediately and indirectly when wee doe or neglect the duties which concerne them therefore in performing the duties of the first Table in our iudgement affection and practice we are to obserue a due proportion betweene them comparing like with like the greatest with the greatest middle with middle and the least with the least neyther are the ceremonies and circumstances and meanes of pious duties to be preferred before the maine and substantiall duties of righteousnesse as we see in Gods owne choice vvho preferred mercy before sacrifice and the duties of righteousnesse Hos 6. 6. Esa 58. 3 6. Mat. 12. 1 2. c. Leuit. 24. 9. Exod. 29. 33. mercy and loue before an externall fast or the outvvard rest of the Sabbath vvhich is but a meanes of the seruice of God and of our spirituall resting from sinne §. Sect. 3 The second reason is taken from the profit of Piety The second reason is taken from the profit of piety vvhich may much induce vs to the imbracing of it For if mens hearts are set chiefely vpon Psal 4. 6. gaine and are ready to enquire after it vpon all occasions according to that of the Psalmist There be many that say Who will shew vs any good And if their affections and desires are inflamed and inlarged according to the greatnesse of the profit vvhich they pursue then vvhen our iudgements are conuinced and persvvaded that there is most gaine in godlinesse there is great reason why our hearts should be set vpon it as our chiefest treasure But the Apostle telleth vs that godlinesse is gaine yea 1. Tim. 6. 6. great gaine with contentation where he maketh not the gaine of godlinesse to depend vpon the condition of our contentment as though there were no profit in it vnlesse wee be contented with it but that it is the effect and an inseparable companion of godlinesse to make vs contented with all estates and therefore not gaine onely if it be ioyned with content but because it alwaies bringeth with it contentation Euen as the Sunne is said to bee comfortable not if it giue light but because it giueth light it doth bring vs comfort with his beames and brightnesse Now this profit of piety is incomparably greater then the gaine of the whole world for this is profitable but for some purposes but the other for all things that onely for the present but this also for eternity according to that of the Apostle Godlinesse is profitable vnto all things hauing promise of the life that 1. Tim. 4. 8. now is and of that which is to come In this life it assureth vs of Gods grace and fauour that we are his children and heyres of his promises who are continually vnder his protection and thereby safe from all danger that though we haue but little yet there is cause of great contentment seeing our small pittance is better then the riches of many wicked it being a pledge Psal 37. 16. of Gods loue and an earnest penny of our heauenly happinesse That we are blessed in all estates prosperity and aduersity pouerty and riches health and sicknesse life and death because God that loueth vs will by Rom. 8. 28. his wisdome and power cause all things to worke together for our good In the life to come also godlinesse will be most gainefull for when all worldly profits are vtterly ceased and the glory and beauty of them withered and vanished out of sight then shall we finde most profit in our piety and reape a ioyfull haruest of all our holy indeuours Then shall we with confidence approach into Gods presence when as we expect that Crowne of glory which he hath freely promised to those who haue serued him in holinesse and righteousnesse all the daies of this life and hauing on this wedding garment we shall be admitted into the Bridall chamber of our Head and Husband Iesus Christ and there eternally solace ourselues in the fruition of his loue and of that heauenly happinesse which he hath prepared for vs. Whereas contrariwise all worldly things without piety are vnprofitable to all in many things and in all things to many giuing
to doe all Phil. 4. 13. things but we must adde that which followeth through the power of Christ which strengtheneth me We must resolue with him that nothing shall separate Rom. 8. 38 39. 7. 14 15 18. vs from the loue of God in Iesus Christ in the meane time acknowledging our impotencie vnto any good and that in vs that is in our flesh dwelleth no good thing And so shall our resolution of cleauing vnto God bee much more firme seeing God resisteth the proud but giueth grace to the humble and filleth the hungry with good things but sendeth the rich empty 1. Pet. 5. 5. Luk. 1. 53. away Lastly our resolution must be firme and constant neuer leauing to cling vnto the Lord with a liuely faith till by loue we haue full fruition of him in his Kingdome It must not be vnsettled fickle and by fits one while resoluing to serue God and another while drawne from our resolution by worldly tentations but we must claspe fast hold of him as Iacob Gen. 32. 26. did in his wrastling and fully resolue neuer to leaue him till wee haue our desire that is till wee haue full fruition of him in heauen without feare of losing him Most of which points I haue handled before and therefore doe heere thus briefly touch them §. Sect. 4 The necessity of our adhering vnto God proued by diuers reasons And this holy resolution of cleauing vnto God and pleasing him in all things is most necessary vnto a godly life first because it is the foundation and ground of all other duties which whilst it remaineth firme there is good hope though the rest of the building bee shrewdly shaken with the blasts and stormes of trialls and tentations and much fayling and frailty be shewed in many outward actions seeing so long as the foundation remaineth the decayed parts of the house may bee repaired with more ease but if our resolution be vnsettled and weake the whole frame that resteth vpon it will fall with it owne waight and the duties themselues of a godly life will seeme irkesome and tedious It is the very soule which giueth life and motion to all our actions and in what case it is in such are they if strong then are they strong if weake then they weake also If it be faint then they languish If full of vertue and vigour then are they also vigorous and couragious Secondly because it is a mayne and principall part of true repentance which chiefly consisteth in the full purpose of the heart the inclination and resolution of the will and the constant indeuour in our whole liues to forsake all euill and imbrace all good and in all things both inwardly and outwardly to please God by performing vnto him that acceptable seruice which in his Word he requireth of vs. Thirdly because this purpose of heart and resolution of our wills to serue and please God doth make both our persons and actions acceptable vnto him for he chiefly requireth the seruice of our hearts as being the fountaine of all our actions and respecteth not so much our deeds as our will not the perfection of our actions as the sincerity of our affections according to that of the Apostle If there be a willing mind a man is accepted 2. Cor. 8. 12. according to that which he hath and not according to that which he hath not As we see in the example of the prodigall sonne who resoluing to goe to his Luk. 15. 19 20. Et tu si proposueâis in corde declinare à malo facere quod bonum est c. Bern. father and to acknowledge his sinne before he had done it and whilest he was yet a great way off his father saw him and had compassion on him To this purpose one saith If thou purposest in thine heart to leaue euill and doe good to hold that which thou hast receiued and to grow daily better although by reason of humane frailty thou doest something not to be iustified Yet if thou purposest not to persist in it but repentest and amendest what is amisse as farre as thou art able God without doubt will repute thee holy Lastly this resolution is necessary because we shall meete with many difficulties and discouragements in our course of a godly life as the tentations of the deuill the persecutions scornes and reproches of the world the corruptions of our nature and the vnpleasantnesse vnto flesh and blood of holy duties that if we be not armed with a strong resolution well grounded and settled with mature and serious consideration vpon vnanswerable reasons which induce vnto it wee shall not bee able to continue constantly in our course but giue ouer with shame that which we haue rashly and weakely begunne And therefore our Sauiour exhorteth vs to lay a good foundation before we begin this building and Luk. 14. 28 29 30. to prepare a good stocke whereby we may be inabled to finish our worke and to make sufficient preparations to withstand the force of our spirituall enemies before we presume to enter into the field and giue them battell The which is chiefly done when wee arme our selues with Christian courage and vndaunted resolution that we will set aside all excuses and come vnto God when he calleth and inuiteth vs that wee will breake thorow all difficulties and bee discouraged with no dangers that come prosperity or aduersity honour or disgrace riches or pouerty life or death wee will consecrate our selues to Gods seruice and doe all things which are pleasing in his sight §. Sect. 5 Of the meanes whereby wee may confirme our resolution of adhering vnto God Now the meanes of confirming this resolution of adhering vnto God with all our hearts and pleasing him in all things are diuers First wee must often meditate on Gods infinite goodnesse in himselfe whereby hee deserueth the whole heart and affection with all the seruice of his creatures and their whole indeuour to glorifie him who is worthy of all loue Secondly we must call often to our remembrance his inestimable loue and exceeding great bountie towards vs which plainely appeare in our election creation preseruation but especially in that great worke of our redemption wherein he hath giuen his Sonne to death that he might saue and restore vs to life and happinesse as also the speciall and singular fauours which hee hath extended vnto vs in the whole course of our liues And this if any thing will make vs resolute to serue and please him whom wee haue tryed and tasted to bee so infinitely good and gracious vnto vs. Thirdly wee must meditate seriously on his power and all-sufficiency whereby he is able and on the truth of his gracious promises whereby he hath assured vs that he is willing to assist vs in all difficulties and to defend vs against all dangers which shall affront and oppose vs in our Christian course and in the performance of the duties of a godly life for
what can more strengthen our resolutions in performing faithfull seruice vnto God then to be assured by his assistance of victorie ouer all enemies strength in ouercomming all difficulties safety in all dangers and prosperous successe and an happie issue of all our indeuours And thus Moses exhorteth Iosua to resolution and courage because God had promised to be with him He it is saith hee that doth goe before thee he will be with Deut. 31. 8. thee he will not faile thee neither forsake thee feare not neither be dismayed Fourthly let vs remember that it is impossible to lose the fruit benefit of our labour whatsoeuer paines we take in Gods seruice for besides the present pay of temporal benefits we shal haue the rich rewards of eternall and heauenly happinesse of which the other are but small earnest pennies and pawnes So that if we in Gods seruice lose our earthly riches we shall haue for them heauenly treasures if our fame and reputation amongst men we shall be recompenced with eternall glory in the presence of God his Saints and Angels yea if we lose our life it selfe in losing we shall finde it Mat. 10. 39. euen an euerlasting and most happy life for one that was momentany and miserable Fifthly if we would haue this Christian resolution firme and constant it must be well grounded when we first begin and wee must expect when we enter into the course of a godly life not the fauour of men ease and prosperity but many enemies to encounter vs and many difficulties and dangers in our Christian way which if we doe not forecast before they happen and arme our resolution against them they will vtterly daunt and discourage vs at their first approching And therefore before we make purchase of this gaine of godlinesse let vs cast before-hand what it will cost vs and resolue to leaue it at no rate Sixthly let vs meditate often of the excellency vtility and necessity of a godly life in which respects it is to be preferred before all worldly things whatsoeuer seeing thereby and by no other meanes without it we are assured of Gods loue and our owne saluation of his grace in this world and glory and happinesse in the world to come Seuenthly let vs thinke of the preciousnesse of our soules which are of much more value then ten thousand worlds and that there is no other meanes to prouide for their eternall happinesse and their fruition of Gods presence which perfecteth our blessednesse in heauen then by framing our hearts to adhere vnto him with firme resolution to serue and please him whilst wee liue vpon the earth And let vs often meditate on that speech of our Sauiour What will it profit a man to win the whole world and lose his soule For heere our soules are saued or lost heere Mar. 8. 36. the acceptable time and day of saluation lasteth which if we let passe it is neuer againe to be regained but our precious soules for the price of momentany vanities shall be eternally sold to hellish torments Lastly because our resolution of adhering vnto God and pleasing him in all things is apt to faint and languish therefore our care must be often to suruey it that when we finde any faylings or vnsettlednesse in it we may repaire and strengthen it yea in truth this is a worke fit for euery morning to take a view of our spirituall state and to renew our resolution that wee will the day following vse all meanes whereby it may bee improoued and bettered inrich our selues in our spiritual stocke and to our vttermost indeuour doe all things which may please God as wee shall more fully shew heereafter Yea if we finde our resolutions weake and vnsettled we must confirme them by making with God a solemne Couenant that our hearts in all things shall adhere vnto him and start aside vpon no occasion according to the example of Asa and the rest of Gods people who entred 2. Chro. 15. 12 14 34. 31. into a Couenant to seeke the Lord God of their fathers with all their heart and with all their soule yea if neede be wee must confirme this Couenant not onely by solemne protestation but by an inuiolable oath as they did at that time and the Prophet Dauid long before them I haue sworne saith Psal 119. 106. he and will performe it that I will keepe thy righteous iudgements CAP. IIII. Of trust affiance and hope in God §. Sect. 1 Of affiance in God wherein it consisteth and of the reasons which may mooue vs vnto it THe speciall duties whereby we adhere and cleaue vnto God with all our hearts are either principall or those which arise out of them and depend vpon them the chiefe and principall are affiance the loue and feare of God By affiance wee adhere and cleaue vnto him when as knowing acknowledging beleeuing and remembring the omniscience omnipotence all sufficiency trueth and goodnesse of God towards vs we doe put our trust and affiance in him for the obtaining of all good and preseruation from all euill both in the presence and absence of all inferiour meanes Vnto which affiance the Scriptures exhort vs. So Dauid Trust in the Lord and Psal 37. 3. doe good And Salomon Trust in the Lord with all thine heart and leane not Pro. 3. 5. to thine owne vnderstanding Which if we performe wee haue diuers gracious promises made vnto vs as first that we shall be greatly rewarded Cast not away your confidence which hath great recompence of reward and be Heb. 10. 35. incompassed with all Gods mercies and fauours according to that of the Psalmist He that trusteth in the Lord mercy shall compasse him about Secondly Psal 32. 10. that wee shall bee sustained and preserued by his prouidence Cast thy Psal 55. 22. burthen vpon the Lord and he shall sustaine thee he shall neuer suffer the righteous to be mooued And againe They that trust in the Lord shall be as mount Ps 125. 1. Sion which cannot be remooued but abideth for euer Thirdly that we shall haue the good things of the earth for the present and eternall blessednesse in the life to come for he that trusteth in the Lord shall possesse the land and Esa 57 13. shall inherit his holy mountaine So Ieremie Blessed is the man that trusteth in Ier. 17. 7. the Lord and whose hope the Lord is And the Psalmist O trust and see that Psal 34 8. the Lord is good blessed is the man that trusteth in him And thus wee must trust in the Lord for the obtaining of all good and the auoiding of all euill vnto the former Dauid exhorteth Commit thy way vnto the Lord Psal 37. 5. trust also in him and he shall bring it to passe And of the other we haue him for our example The Lord is my light and my saluation whom shall I feare Psal 27. 1. the Lord is the
that he shall neuer taste of the same stripes and reuerenceth him in respect of his power iustice grauity and authority ouer him though he expecteth nothing from them but all good So the Apostle Peter vseth this argument And if ye call on 1. Pet. 1. 17. the Father who without respect of persons iudgeth according to euery mans worke passe the time of your soiourning heere in feare And the Apostle Paul vseth Gods seuerity to the reiected Iewes as a reason to make vs to feare God and exhorteth vs to worke out our saluation with feare and trembling Rom 11. 28. Phil. 2. 12. Besides being partly flesh as well as Spirit and therefore full of infirmities and corruptions it is profitable for the vnregenerate part which is a slaue and not a sonne to be contained in dutie and restrained from sinne by the feare of Gods Iustice power and punishments For our loue being imperfect our feare cannot attaine in this life to filiall perfection but so farre foorth as we are vnregenerate is seruile and slauish And to this end are Gods iudgements denounced and punishments inflicted in the Heb. 3. 12 13. Psal 119. 120. 1. Cor. 10. 6 11. hearing and sight of the godly that they may feare to offend so iust and mighty a God and so escape these fearefull punishments But the chiefe grounds and causes of Gods feare in the hearts of his children are sauing knowledge and a liuely faith whereby being assured of Gods loue in Christ we loue him againe and are aboue all things afraid to doe any thing which is displeasing in his sight either in the omission of any duty or commission of any sinne which our gracious and louing Father either commandeth or forbiddeth §. Sect. 2 That this feare of God is commended vnto vs in the Scriptures and of the great profit of it And this is that feare of God which in the Scriptures is so much commended vnto vs and causeth those who in their hearts imbrace it to bee Pro. 28. 14. Deut. 6. 13. 10. 12. happy and blessed according to that of Salomon Blessed is the man that feareth alway which blessednesse that we may attaine vnto let vs labour after this feare and to this end let vs consider the excellencie and profit of it that our hearts being inflamed with the loue of it we may carefully vse all good meanes whereby we may obtaine it The excellency of it heerein appeareth in that it compriseth in it all other duties and is vsually put for the whole seruice of God wherein the whole man is to bee imployed according to that of Salomon Let vs heare the conclusion of the whole matter Eccles 12. 13. Feare God and keepe his Commandements for this is the whole of man Secondly it is called in this respect the head and beginning of wisedome that is Psal 111. 10. Pro. 1. 7. of all godlinesse and true Religion Thirdly it giueth grace and vertue vnto all other duties and maketh them acceptable in Gods sight For our whole conuersation must be a constant walking in Gods feare In it wee Act. 9. 31. must worship and serue God Serue the Lord with feare And in thy feare will I worship towards thine holy Temple By it our sanctification is perfected Ps 2. 11. 5. 7. 2. Cor. 7. 1. Phil. 2. 12. and our saluation wrought out and finished The profit of this feare of God is also inestimable for it restraineth vs from all vice and sinne according to that of Salomon A wise man feareth and departeth from euill and of Pro. 14. 16. 8. 13. Psal 4. 4. Gen. 39. 9. Dauid Stand in awe and sinne not As we see in the example of Ioseph who had his eares and heart stopped against the vnchaste allurements of his mistresse by the feare of God And of the Egyptian Midwiues who by the Exod. 1. 17 21. feare of God were kept from obeying the wicked edict of the King Whereas contrariwise the want of this feare is the cause of all disobedience and sinne as Abraham implyeth in his speech to Pharaoh and the Gen. 20. 11. Apostle plainely expresseth for hauing set downe a Catalogue of many sinnes he concludeth with this as the cause of all the rest There is no feare Rom. 3. 15. of God before their eyes Secondly it is a fountaine of life making vs to depart Pro. 14. 27. from the snares of death Thirdly it incites and inables vs to the performance of all good duties and therefore the Lord hauing deliuered his Law wisheth that the hearts of his people might be alwayes fraughted Deut. 5. 29. with his feare that thereby they might bee mooued to obey it and the Preacher in this respect compriseth in it alone all other vertues and duties Pro. 15. 33. Eccl. 12. 13. because it mooueth vs to the imbracing of them all Fourthly it deliuereth from all other feares and causeth them to giue place when it is present as the Sunne all other inferiour lights For if we feare God we will not feare the threatnings of men if we feare him that can cast body and soule into hell we neede not feare them that can onely and that by his Act. 5. 29. Luk. 12. 5. permission kill the body as our Sauiour implyeth Fifthly it maketh vs partakers of all good things promised in this life for hee that feareth the Psal 34. 9. Esa 66. 2. Lord wanteth nothing which is good but God is present with such to take notice of all their wants and his eares are open to heare their prayers Psal 145. 19. and grant their desires Finally it bringeth with it euerlasting blessednesse For blessed is the man that feareth the Lord that walketh in his wayes Psal 128. 1. 112. Pro. 28. 14. And happie is the man that feareth alway but he that hardeneth his heart shall fall into mischiefe Which promises belong not alone to those that feare God but also to their posterity after them for their seede shall bee mighty Psal 112. 2. vpon earth and their generation blessed as the Psalmist speaketh §. Sect. 3 Of the meanes of obtaining this feare of God Now the meanes of attaining vnto this feare of God are diuers First to consider and meditate of Gods nature and attributes as of his omnisciency whereby he seeth all things euen the secret corners of our hearts of his omnipotency whereby he is able to reward vs if we feare him or punish vs if we neglect him of his Iustice whereby he impartially iudgeth all men without respect of persons of his truth which neuer fayleth in his promises or threatnings But especially of his mercy and goodnesse towards vs in Christ which will inflame our hearts with his loue and out of this loue cause vs to feare his displeasure as the greatest euill according to that of the Psalmist There is mercy or forgiuenesse with thee that thou mayest be feared The second
which might hinder vs as infidelity impenitencie carnall security worldly distractions and earthly-mindednesse prophanenesse and small esteeme of the Word excessiue eating or drinking conceite of our owne knowledge as though little or nothing could be added vnto it preiudice and forestalled opinions of our teachers hypocrisie curiosity itching Iam. 1. 21. Luke 18. 34. Acts 17. 20. 2. Tim. 4. 3. 1. Cor. 1. 11 12. eares factious affections whereby men haue the truth of God in respect of persons hearing or not hearing according to that opinion which they haue conceiued of him that speaketh And partly this preparation consisteth in vsing all good helpes and meanes which may enable vs to the carefull and conscionable hearing of the Word As to consider the waightinesse of the action which wee are about to performe namely an high and holy seruice vnto God which will further and seale vp vnto vs our saluation or condemnation and be either the sauour of life vnto life or of death vnto death soften vs like waxe or harden vs like clay and make vs one step neerer eyther to heauen or hell For Gods Word shall neuer returne voide but accomplish what he pleaseth and shall prosper in the thing whereto he sends it Secondly to meditate on the ends for Esa 55. 11. which we heare which are to glorifie God in the meanes of our saluation to be built vp in all sauing grace knowledge faith obedience loue of God zeale patience and the rest Thirdly we must examine our selues to finde out our sinnes that we may gather strength for the mortifying of them and our spirituall wants that we may haue them supplied in this spirituall market of our soules Fourthly we must renew our repentance Heb. 4. 2. that wee come not in our sinnes and our faith without which our hearing will not profit vs. Finally we must vse faithfull and feruent prayer that God will so assist with his holy Spirit the Minister in speaking and vs in hearing and sanctifie to our vse his holy ordinances that they may be effectuall to build vs vp in our most holy faith and more and more inrich vs with all sanctifying and sauing graces And being thus prepared our next duty is that setting aside all worldly impediments we resort vnto the holy assemblies to be made partakers of Gods holy Word that wee may profit thereby §. Sect. 5 Of the duties required in hearing and after we haue heard The second sort of duties respect the action of hearing it selfe vnto which is required that wee set our selues in the presence of God and ãâ¦ã s. 10. 33. â Thes 2. 13. ãâ¦ã 4. 20. â 19. 48. heare the Word preached not as the word of mortall man but as the Word of the euerliuing God with all feare and reuerence with all diligence and attention with alacrity and cheerefulnesse humility and a good conscience auoiding as much as lieth in vs all distractions wandring thoughts priuate reading dulnesse drowzinesse and carnall wearinesse Finally with hungring and thirsting after the foode of our soules and earnest desire to profit by it To which end we must apply and fit our selues to euery thing which is spoken to profit by it whether it be doctrine Luke 8. 15. 2 19. Pro. 4. 21. confutation reproofe or consolation receiue the Word into good and honest hearts and there reserue it as a precious treasure for our vse in the whole course of our liues and conuersation The third and last sort are those duties which are to be performed after we haue heard which are First to meditate on that which hath beene deliuered vnto vs that we may imprint it in our memories and worke it into our hearts Secondly conference with others that wee may be mutuall helpers for the vnderstanding remembring imbracing and practising of that which we haue heard Thirdly that we sanctifie the Word vnto our vse by effectuall prayer desiring that God will giue a blessing vnto it and make it effectuall by his Spirit for the inlightning of our minds the sanctifying of our hearts and affections and the reforming and amending of our sinfull liues Lastly we must on euery fit occasion call to mind what wee haue Rom. 2. 13. Iam. 1. 22. Luk. 8. 15. heard that we may bring it vnto vse and conscionably practise what wee haue learned §. Sect. 6 Of the administration of the Sacraments The third sort of duties required in this Commandement respect the administration of the Sacraments which are only two Baptisme and the Lords Supper Vnto both which it is generally required that they bee administred First by a lawfull Minister and no other Secondly only to those which are in the Couenant either the faithfull or their seede Thirdly that they be administred according to Christs institution without the mixture of humane inuentions More especially vnto the receiuing of the Lords Supper there is required that we receiue it worthily to which purpose diuers duties are required before in and after the Communion Before that wee duely prepare our selues for this holy action which consisteth first in an examination of our selues how we are qualified with such sauing graces as are necessary to the worthy receiuing of the Lords Supper the which are an hungring and thirsting after Christ and his benefits as after that spirituall foode which alone is sufficient to nourish vs to life euerlasting Secondly knowledge of the mayne principles of Christian Religion respecting either God or our selues without which we cannot discerne the Lords body no more then a blind man can by his bodily sight discerne the outward signes of bread and wine Thirdly faith in Iesus Christ approoued to be true and liuely by the fruits of it in the inward sanctification of our hearts and in our outward workes of piety mercy and righteousnesse Fourthly vnfained repentance consisting in an hearty sorrow for our sinnes past springing out of faith and the apprehension of the loue of God towards vs and a settled purpose and resolution not onely to leaue them for the time to come but also to serue the Lord in the contrary duties of holinesse righteousnesse and sobriety Fourthly loue and charity towards our neighbours approoued by our willingnesse and readinesse to giue vnto those that want and to forgiue those that offend Secondly after this examination there is required vnfained humiliation in the sight and sense of our wants and weakenesses especially in these sauing graces before spoken of Secondly an hungring after the meanes whereby they may be supplied especially the Sacrament which was purposely ordained to supply our wants and strengthen our weakenesse in these graces Thirdly humble confession of our sinnes in generall and especially of those which haue come to our mind in our examination wherein we renewed our faith and repentance Fourthly a stedfast resolution in our hearts and faithfull promise to God that if he will in Christ accept of vs though not prepared according to the preparation of the Sanctuary but
and drunkennesse or the excessiue drinking of wine and strong drinkes and also of the sight in abstaining from vnchaste and immodest obiects as beautifull and wanton persons obscene pictures vnchaste and wanton Enterludes Playes and Bookes Secondly diligence and painefulnesse in our callings and honest labours not giuing way to idlenesse and sloth vigilancy and abstinence Ezech. 16 49. 2. Sam. 11. 2. 1. Pet. 4. 7. 1. Thes 5. 6. 1. Tim. 5. 6. 2. 9 10. Tit. 2. 3. from immoderate sleepe and finally modesty in our eyes and countenance in our speeches and communication in our gesture and gate and in our habit and attire Which meanes if wee finde insufficient for the preseruing of our soules and bodies in purity and chastity then are we called of God to vse the lawfull remedy which is the holy and honest estate of marriage that we may liue chastly in wedlocke when we 1. Cor. 7. 2. 9. Heb. 13. 4. cannot doe it in single life §. Sect. 3 Of the duties which are required in the right getting of our goods THE eighth Commandement expressed in these words Thou shalt not steale inioyneth vs to preserue and increase by all good meanes as much as in vs lieth our owne and neighbours good respecting goods and possessions and not only forbiddeth all those vices and sinnes whereby they are any way hindred or impaired but also requireth all vertues and good duties whereby they are preserued and aduanced And these duties are either more generall or speciall The generall duties stand in these degrees First that we be not hurtfull to our neighbours in hindering or impairing their estate by doing them any wrong or iniury or if Mat. 10. 19. 1. Cor. 6. 7 8. Exod. 22. 5. Ioh 6. 12. Deut. 22. 1 2 3. Exod. 23. 4 5. Ephe. 4. 28. we haue that we make them satisfaction and amends Secondly that we preserue as much as in vs lieth our owne and neighbours goods from all waste and dammage Thirdly that we be beneficiall and helpfull to all as farre as we are able and their necessity requireth and imploy our goods as we ought to our owne and others good The speciall duties respect either the iust and honest possession of our goods vnto which is required that we both get and keepe them in a good manner by iust and lawfull meanes or the lawfull and laudable vse of those goods which wee haue thus lawfully gotten Vnto the iust getting of our goods foure vertues Col 3. 3. 1. Tim. 6. 10. Heb. 13. 5. Psal 62. 10. Math 6. 33. 1. Tim. 6. 6 7 8. Phil. 4. 11 12. are required First that we doe not immoderately loue money which is the roote of all euill nor set our hearts vpon riches and the earthly Mammon Secondly contentednesse with that condition which God in his wise iust and Fatherly prouidence hath alloted vnto vs for discontent disposeth men to couet and seeke more then is needefull though it be by vnlawful meanes to which vice they make themselues subiect who haue Mat. 6. 11. Pro. 30. 8. 1. Tim 6. 8. 5. 8. Act. 20. 35. Pro. 5. 15 16. Ephe. 4. 28. Pro. 30. 8. Ephe. 4 28. Act. 20. 35. 1. Tim 6. 9. Pro. 28. 20 22. 20. 21. Eccle. 4. 8. Pro. 27. 20. Gen. 30. 30. 1. Tim. 5. 8. 2. Cor. 12. 13. Pro. 31. 13. Pro. 10. 5. Mat. 6. 11 25. Phil. 4. 6. not learned to liue within their compasse Thirdly a moderate desire of such things as are necessary and conuenient both for our owne maintenance according to the necessity of nature person and state and also for the reliefe and benefit of others and that both for priuate persons and publike seruice of Church and Common-wealth The which desire ought on the one side to bee free from a Frier-like affection of pouerty and on the other side from couetousnesse and ambition whereby men setting their hearts immoderately vpon earthly profits and preferments doe resolue that they will compasse them by what meanes soeuer good or bad and make all possible haste to atchieue their ends hauing after they haue much an insatiable desire of obtaining more Lastly a moderate prouident and wise care to prouide those things which are coÌuenient and necessary for vs and those that belong to vs by honest and lawful meanes so that we be neither carelesly improuident nor vexe and turmoile our selues with an immoderate diffident and carking care And these are the things which are required inwardly in our owne hearts and affections vnto iust getting of our goods Now goods are thus gotten either without contract and that either by our selues or receiued from others By our selues either accidentally as by finding things lost the owners being vnknowne though diligently enquired after or ordinarily by our honest Ephes 4. 28. and painefull labour in a lawfull calling Or else they are gotten in lawfull contracts the general rule whereof is this that in all our dealings borrowing and lending buying and selling letting setting taking and hiring c. we behaue our selues vprightly without dissimulation or guile Psal 15. 2 4. Zach. 8. 16. Ezech. 22. 12. 1. Thes 4. 6. as in the sight of God obseruing in our words truth in our promises faithfulnesse in our deedes iustice and in all things keeping a good conscience towards God and men not dealing deceitfully with any nor vsing any fraud for the getting of our goods either in respect of matter or manner quantity or quality or any other vniust meanes whatsoeuer Or if we haue failed in any of these and gotten any goods by fraud and deceit we must repute it no better then theft and therefore hold our selues bound to make restitution vnto those whom we haue wronged or in case they cannot be found or knowne vnto the poore or Church or good vses without which we can neuer approue our repentance for these sinnes to be found and sincere so as it will be accepted of God and bring comfort vnto our owne soules §. Sect. 4 Of the duties which respect the right vse of our goods And these are the duties which we ought to performe in respect of the lawfull getting and possessing of our goods the duties which concerne the Eccles 5. 17 18. right vse of them respect either our selues which is the lawfull comfortable fruition of them or others which consists in the free and wise communication of them Concerning the former hauing iustly gotten goods into our possession we are comfortably to inioy them as the good gifts and blessings of God vnto which two vertues are required First that shunning niggardlinesse which keepeth men not onely from the communicating Eccl. 6. 2. 4. 8 of their goods to others but also from inioying them for their owne benefit committing therein a double theft we doe imbrace parsimonie which consisteth in the honest sauing and sparing of our goods that they be not idlely and vnprofitably wasted and spent Secondly
yet thought of most to be no sinnes and free from the censure of law the which the Papists doe stifly defend making this concupiscence and lust after baptisme to bee no sinne Now this purity of minde and heart here required consisteth of two parts originall righteousnesse and perfect loue of our neighbours and our selues and the concupiscence of the Spirit Originall righteousnesse is both a cleanenesse from all vnrighteousnesse and euill concupiscence against our neighbours and a disposition and pronenesse to all the duties of charity the which righteousnesse the Lord hauing in our first creation planted in our natures doth iustly require it of vs in his Law though by our fall in the loynes of our first parents we haue lost it and can neuer attaine vnto it in any perfection Yea he doth it not onely in iustice towards all but also in mercy towards his elect to this end that seeing hereby their vnrighteousnesse corruption and misery in themselues they might bee forced to renounce themselues and their own righteousnesse and flee vnto Christ that both they might be clothed with his righteousnesse and by his Spirit be renewed according to his Image Ephe. 4. 22 23 24. Luke 1. 74 75. Tit. 2. 12 13. Rom. 8. 6 7. 7. 8 23. Gal. 5. 17. 1. Tim. 6. 9. 1. Pet. 2. 11. in wisdom holines and righteousnes Contrariwise here is forbidden euill concupiscence which is either originall concupiscence or sin as it is referred against our neighbours the which is that habituall corruption of our natures and that euill inclination and pronenesse to lust against our neighbours contrary to the Law of God or actuall concupiscences which are euill motions in our mindes and hearts against our neighbours both hurtfull and foolish which motions are either euill phantasies and thoughts of the minde or euill affections and perturbations of the heart 1. Cor. 13. 5. all which inclining men to euill are repugnant to charity §. Sect. 10 Of the Spirit lusting against the flesh The spirituall concupiscence here required containeth the good motions of the Spirit and the lusting of the Spirit against the flesh The good motions of the Spirit are righteous charitable cogitations in our mindes concerning our neighbours and like affections in our hearts towards them which are to be imbraced and nourished in vs and contrariwise euill thoughts are to be shunned which either are cast into mens mindes by the diuell and are called his suggestions or arise from originall corruption and habituall concupiscence and both of them either sleeping or waking The lusting of the Spirit against the flesh whereby we Gal. 5. 17 24. fight against our corruptions and crucifie the flesh with the lusts thereof is here also commanded and to be intertained and imbraced of vs. Of which I haue written more fully in another * The fourth part of Christian warfare Treatise §. Sect. 11 Of the meanes inabling vs vnto the obedience of this Commandement The meanes whereby we may be enabled to yeeld obedience to this Commandement are of two sorts first such as tend to the attayning and preseruing of the purenes of the heart which are First to walke with God seeking to approue our hearts vnto him who searcheth and trieth as well our secret thoughts and inclinations as our outward words and actions Secondly to obserue and watch ouer our hearts and senses that no euill concupiscence doe arise in vs or enter into vs or if they doe arise or be suggested that we doe not admit them or forthwith extinguish and quench them Secondly to watch ouer our selues that no euill concupiscence do arise in vs or enter into vs to which end a twofold care is needful 1. When we are awake to keepe our minds occupied in good and holy meditations and exercised about lawfull things not suffring them to be idle or to wander about things vaine vnlawful 2. When we are to sleepe that we commend our soules into the hands of God desiring him to keep them safe from tentations and pure from concupiscences Thirdly to obserue and guard our sences especially our sight by whose ministery Gen. 3. 6. Josh 7. 21. Job 31. 1. Psal 119. 37. Ephes 6. 12. 2. Cor. 10. 5. the obiects of concupiscence are represented to the minde Fourthly that we put on and keepe fast buckled vnto vs the whole spirituall Armour of God which is mighty to cast downe imaginations and to subdue euill thoughts And finally that we frequently vse feruent and effectuall prayer vnto almighty God that he will assist and gouerne vs with his holy Spirit against all tentations and suggestions of the diuell the world and our owne flesh THE THIRD BOOKE OF A GODLY LIFE CONTAINING IN IT THOSE DVties which are required in our daily exercise both generally at all times of the day and vpon all occasions and specially in the seuerall parts of it CAP. I. That the duties of a godly life ought daily and constantly to be performed and not by fits and spurts onely §. Sect. 1 That the duties contained in the former Booke are to be performed daily and constantly vpon euery fit occasion AND thus haue wee intreated of the duties which are to bee performed of all those who desire to leade a godly and Christian life Now we are to shew how all these duties of piety righteousnesse and sobriety are to be daily and continually exercised of vs so farre foorth as our callings and occasions meanes and opportunity will suffer and inable vs. Neither is it possible that all these duties should be performed by euery man seeing diuers of them are appropriate to diuers persons sexes and callings in which respect the subiect is not tied to performe the duties of the Prince nor the Prince of the subiect the husband of the wife nor the wife of the husband c. nor yet that all duties common to all Christians should be performed euery day seeing many times we want fit obiects to exercise them vpon as also conuenient time and leasure ability and opportunity But this is required of vs that at no time we commit any thing against the holy Law of God or thinke that any time company or other circumstance can make sinne seasonable nor yet omit any of the former duties when God requireth them at our hands giuing vs fit obiects occasions meanes and ability to performe them And that not onely some spare time bee allotted to these Christian duties taking liberty to spend the remainder of our dayes after our owne sinfull lusts or in the vnlawfull and base seruice of the world and the prince thereof for the worthlesse hire of earthly vanities but we must bee wholly taken vp of them and bee still exercised in the practice of some one or other of them as shall be most conuenient and will best sort with the aduancing of the glory of God and the spirituall and temporall good of our selues and our neighbours in respect of meanes and occasions
offered vnto vs. Neither must we thinke it sufficient vnto a godly life to reserue his Sabbaths for Gods seruice and spend the rest of the weeke in the seruice of the world and our owne lusts nor that we serue him in some things and these in others nor on some other dayes besides the Sabbath or some part onely of euery day reseruing the rest to liue as we list But wee must constantly and continually in euery thing and at euery time performe seruice vnto God in all our actions and throughout our whole course and conuersation not onely in abstaining from all sinne which he hath forbidden but also in performing of some Christian duty of holinesse righteousnesse and sobriety which he hath commanded or in vsing the meanes whereby wee may be inabled vnto them Neither is God alone serued when we performe some religious act as praying hearing the Word singing Psalmes or some eminent workes of charity and sobriety but also in the meanest duties of the basest calling yea euen in our eating and drinking lawfull sports and recreations when as wee doe them in faith which not onely assureth vs that these actions are commanded 1. Cor. 10. 31. of God and warranted by his Word but that we and our workes are accepted of him and so inableth vs to doe them with cheerefulnesse and delight as being not chiefly the seruice of men but of God And also when in doing these our ordinary businesses which belong to our callings wee doe repose our trust and affiance in God that hee will blesse vs in them and giue them such successe as shall be most for his glory and our good and inioy the fruit and benefit of them as blessings sent from God with praise and thankesgiuing And when as in them we haue an eye and due respect to God seeking in them chiefly his glory and doing them in loue and obedience to his Commandements and not for necessity only praise or profit feare of punishment or hope of reward which though we may respect secondarily and in some degree in the ordinary actions of our liues yet not first and principally if we would be accounted to doe God seruice in them And in the next place to our owne and our neighbours mutuall good especially the inriching of vs with spirituall graces and the euerlasting saluation of their and our owne soules §. Sect. 2 That no time is exempted from Gods seruice prooued first by testimonies of Scripture In which generall sense if we take the seruice of God and thus largely with these references vnderstand the Christian duties of a godly life then is there no day houre or minute wherein we are not to bee exercised in some of them And this appeareth both by testimonies of Scriptures and firme reasons The Scriptures require that our whole liues be spent in the seruice of God and that we daily performe vnto him the duties of holinesse righteousnesse and sobriety So the Apostle would haue vs to walke daily according as God hath directed vs and make his Word the rule of our conuersation from which we must neuer swarue neither on the right Gal. 6. 16. Psal 119. 9. Ios 1. 7. hand nor on the left and to keepe a continuall watch ouer our selues lest there be at any time in any of vs an euill heart of vnbeliefe in departing from the Deut. 5. 32. Heb. 3. 12 13. liuing God and to exhort one another daily whilst it is called to day lest any of vs should be hardened through the deceitfulnesse of sinne The Apostle Peter perswadeth vs to passe the whole time of our soiourning heere in the 1. Pet. 1. 17. Pro. 28. 14. feare of God and not some part of it onely which we can best spare and that we liue no longer the rest of our time in the flesh according to the lusts of 1. Pet. 4. 2. men but the will of God seeing the time past of our liues may be enough yea farre too much to haue walked and wrought after the will of the Gentiles The Tit. 2. 11 12. grace of God appearing hath taught vs to deny all vngodlinesse and worldly lusts and to liue soberly righteously and godly whilest wee continue in this present world And therefore hath the Lord redeemed vs that being deliuered out Luk. 1. 74 75. of the hands of our enemies we might serue him without feare in holinesse and righteousnesse before him all the dayes of our life Of which we haue also examples in the Scriptures in the Saints and seruants of God who after their conuersion passed their whole time in his feare and spent their strength in doing vnto him continuall seruice So Enoch is said to haue walked Gen. 5. 22. with God that is in the whole course of his pilgrimage to haue kept him in his sight and to haue carried himselfe in all his actions as in his presence that he might be accepted of him And Dauid as he maketh it a marke of a blessed man to meditate and exercise himselfe in the Law of Psal 1. 1 2. God day and night so doth he in many places shew that it was his owne practice My mouth saith he shall shew foorth thy righteousnesse and thy Psal 71. 15. Psal 55. 17. Psa 119. 97 11â 145. 2. Act. 26. 7. 2. 46. saluation all the day for I know not the numbers thereof Euening and morning and at noone will I pray and cry aloud O how loue I thy Law it is my meditation all the day I haue inclined my heart to performe thy Statutes alway euen vnto the end Euery day will I blesse thee and will praise thy name for euer and euer So the Apostle saith of the whole Church of the Iewes that they did instantly serue God day night and particularly of himselfe that it was Act. 24. 16. his continuall exercise to haue alwayes a good conscience voide of offence towards God and towards men But the best president of all for our imitation is our Sauiour Christ who spent his whole time in doing the workes of him that sent him in the day time preaching and doing miracles and workes of mercie that he might bring saluation vnto the lost sheepe of the house of Israel and in the night sequestring himselfe for prayer meditation in the mount of Oliues Secondly God hath giuen his Law not that we should sometimes obserue his Commandements and sometimes breake them but that we might obserue them daily and continually in all things and at all times and that it might serue as a rule and squire according vnto Psal 119. 9. which we are to frame our whole liues and euery particular action For there he prescribeth duties to be performed at all times on his Sabbath and on the sixe dayes besides the generall duties which belong to all and those that respect vs in our particular callings the duties of piety whereby we offer vnto him immediate seruice and
streame winde and tide of our corruption and therefore we must at no time intermit our labour for so we shall in short time be carried further backe then we can recouer in a great space and with much labour but we must be in continuall exercise and as it were with vnwearied diligence ply the oare vntill by death we arriue at the hauen of happinesse Our hearts like the plummets of a clocke draw vs with the waight of their corruption downeward till they pitch themselues and rest vpon earthly vanities vnlesse euery day yea many times a day we pull them vp and giue spirituall motion vnto them by these Christian exercises Thirdly sinne is so wily and deceitfull that if we cease from the duties of a Christian life and intermit the keeping of a straight watch ouer our selues and actions it will soone steale vpon vs and fortifie it selfe against all vertue and goodnesse For though at the first it seemeth content that we should but for a little space displace good duties and giue but a little way for a small while to the pleasures of it yet it will increase in strength comming to liue as it were in its old home and proper element and hardly leaue its hold or giue way to the re-entry of those vertues and Christian duties which it formerly expelled In which regard we shall be blessed if fearing Pro. 28. 14. alwayes we stand continually vpon our watch and not onely keepe our Matth. 26. 41. 2. Tim. 4. 5. Heb. 3. 13. soules strongly manned with sauing graces but take care that they may be daily trained and exercised in all Christian duties that so we may not be beguiled and hardned through the deceitfulnesse of sinne Lastly there is no lesse danger from outward enemies the world and the deuill if we neglect the daily exercise of a godly life For the world if it once finde our hearts Dina-like straying from God will easily rauish and defile them with her filthy pleasures and when we haue beene at some time inticed to accompany her fauourites in the delights of sinne wee shall hardly get out of their imbracements nor purge our selues from that pollution Iob 1. 7. wherewith they haue tainted vs. The deuill also like a malicious enemy 1. Pet. 5 8. walketh about continually and as a roaring Lyon seeketh to deuoure vs and if he finde vs at any time cleane swept of Gods graces and garnished Matth. 12. 44. with the hellish ornaments of vices and sinne he will enter into vs and taking possession reserue vs for his owne vse And therefore it behoueth vs with like diligence to preuent his wiles and malice by keeping our soules continually furnished with Gods graces and our selues exercised in all Christian duties that so we may neuer be at leasure to admit of his tentations And seeing this euill one is ready euen whilst we sleepe to sow his tares of tentations in our hearts a ground too fruitfull for such a graine Matth. 13. 25. our care must be with like diligence to cast out this hellish seede that it take no rooting or if it haue to weede them out as soone as they haue sprouted vp and doe outwardly appeare in our words or actions §. Sect. 5 Another reason taken from our calling and profession The sixth reason to mooue vs to this daily exercise is taken from our calling and profession for wee are Citizens of heauen and pilgrims on Phil. 3. 20. Col. 3. 2. earth and therefore though our bodies are here beneath yet our conuersation should be in heauen and our minds and affections should be on things aboue our speeches should bee of those things that concerne our owne countrey and in all our actions we must indeuour to further our iourney towards our heauenly home neither must we one while goe forward and another while backward or idlely sit still we must not one part of the day goe in the right way and in another part erre and wander in the by-wayes of sinne but we must be still going forward and holding the right roade neuer turning out of it till we come to our heauenly home We are called to be Gods seruants and therefore we must not deuide our seruice betweene him and the world seeing it is fit wee doe onely his worke from whom we receiue so liberall wages neither can we serue God and Mammon which are of so contrary a disposition but whilst wee incline to the Mat. 6. â4 one we must of necessity neglect the other as our Sauiour hath taught vs. We are called to be his Souldiers and therefore we must onely fight his battels and not spend some part of our life and strength in his seruice and some part in fighting on the deuils side by quenching the good motions of Gods Spirit and contrary to the light of our owne knowledge and consciences neglect holy duties and runne on in such courses as are displeasing vnto God We are called to be Gods labourers and therefore we must intend our businesse that it may prosper in our hand and not vndoe in one day that which we haue done in another We must not like vnskilfull husbandmen sometimes plant and soone after plucke them vp one while sow good seed another while tares nor like foolish builders pull down one day what we haue set vp in another nor like vnfaithful Watchmen one while sit in the watch Tower and soone after slothfully sleep and giue ouer our charge nor like carelesse Pilots guide the ship one day toward the wished hauen and the next through sloth and negligence let it roame whither the winde and tide will carry it till it run vpon the sands split it selfe against the rocks But we must in the whole daily course of our liues giue all diligence to make our calling and election sure by holding 2. Pet. 1. 10. a constant and continuall course in the Christian exercises of a godly life §. Sect. 6 The last reason taken from the vncertainty of our liues The last reason to mooue vs vnto the continuall and daily exercise of Christian duties is taken from the vncertainty of our liues and Mat. 24. 46. when by death wee shall bee called to Iudgement For seeing wee know not at what time our Master will come it shall bee our wisedome to keepe our accounts alwayes euen that wee may be ready at all times without feare to yeeld vp our reckonings and to carry our selues continually like wise and faithfull seruants in the exercise of holy righteous and Christian duties that so we may bee blessed when our Lord comming vpon the sudden shall finde vs so doing and because we are vncertaine when the Bridegroome will come let vs like the fiue wise Virgins Mat. 25. 1 2. haue our lampes and oyle of faith and lights of a godly life alwayes prepared that so we may enter with him into the marriage Chamber of heauenly happinesse and there eternally solace
1. Deut. 8. 17. receiue vnto secondary causes and inferiour meanes as to our owne wisedome power and industry but ascribe them wholly vnto God whose gifts they are for otherwise we shall not giue God the praise but sacrifice Hab. 1. 16. Isa 10. 13. to our owne nets Thirdly we must not thinke how much we want but what we haue not how many are preferred before vs but how many better then we come behind vs and want the good things which wee inioy The helpes whereby we may be furthered in this duty of thanksgiuing are first to take notice of those manifold blessings which the Lord heapeth vpon vs euen of his particular gifts at the very time they are receiued for whilest they are new they more affect vs and stirre vs vp to greater thankfulnesse Secondly we must highly value them in our iudgements if not in their owne worth yet as they are loue-tokens sent from God pledges and pawnes of his fauour and earnest-pennies of euerlasting life and happinesse for the better wee conceiue of Gods benefits the more thankefull will we be vnto him for them Thirdly we must keepe blessings receiued in former times in faithfull memories that we may often recount them and adding them to the new wee may become more feruent and cheerefull in performing of this duty especially those mayne benefits of Gods loue our election creation redemption vocation iustification sanctification continuall preseruation and assured hope of our glorification The which we shall the more readily doe if we consider that it is an especiall meanes to mooue the Lord to conferre vpon vs new benefits when as we are truely thankefull vnto him for the old which is the mayne end for which he gaue them and to cast vpon vs the seeds of his blessings with a liberall hand when as we are not barren grounds but yeeld vnto him the fruits of thanksgiuing CAP. XII Of the duties of the daily exercise in euery seuerall part of the day And first of waking with God by Prayer and Meditation §. Sect. 1 Of lifting vp our hearts vnto God assoone as we awake that we may offer vnto him our first seruice HAuing spoken of those Christian duties which are necessarily to bee performed thorowout the whole day we are now come to shew how the day is to bee spent in the particular parts of it and what speciall duties are to be performed in them seuerally as God shall giue vs conueniency and opportunity The which we will diuide as the naturall day consisting of foure and twenty houres is diuided into such duties as respect either the day or night The duties of the day are either those which ordinarily and constantly are to be done in certaine parts of the day without omission or alteration vnlesse vpon some vrgent cause or those which respect circumstances persons states occurrents not limited vnto any certaine time of the day but wayting vpon the most opportune and fit occasions Of the former sort are duties meerely religious and belonging to all Christians generally and indifferently or ciuill duties which notwithstanding ought to be performed of all the faithfull after an holy and religious manner The first religious duty wherewith wee are to beginne the day is that assoone as we awake out of our sleepe wee offer vnto God a morning sacrifice and as it were the first fruits of all our thoughts affections and indeuours sequestring them from the world and earthly vanities that they may bee fixed vpon God and things heauenly and spirituall And euen whilst our bodies lye still on our beds and before we haue vnbarred the dore of our lips to giue passage vnto our words in this still silence we must lift vp our hearts vnto God to commune with him and as it were to salute him by consecrating vnto him their first and best seruice Of which duty we haue Dauid an example for our imitation who no sooner awaked but he was presently with God as he professeth and sought him Psal 139. 18. Psal 63. 1. earely thirsting in his soule after him like a dry and thirsty land Yea so diligent and feruent was he in doing this duty that he preuented the dawning Psal 119. 147. of the morning and before he was thorowly awakened and had all his senses set fully at liberty from the bands of sleepe his heart is rowzed vp and fixed vpon God to giue him praise and then that being awaked Psal 57. 7 8. doth also awaken his tongue and instruments of musicke and his whole man to ioyne together in glorifying God So the Church in Esayas song saith that shee longed after God in the night and resolueth that with her Spirit Esa 26. 9. within her she would seeke him earely Which that wee may likewise practise let vs consider that the Lord our God is our chiefe treasure and our soules sole delight and therefore let our hearts bee first there where our treasure is and seeing he is the onely true cause of all comfort and reioycing let vs solace our selues in our fruition of him by this sweete communion For if worldly men who haue fixed their hearts on earthly vanities doe meditate on them in the night without wearinesse and no sooner awake in the morning but presently they consecrate vnto them their first thoughts and desires as the couetous man to his riches the ambitious man his honours the voluptuous man his pleasures let vs be ashamed if wee cannot be as feruent and diligent in dedicating vnto God the first seruice of our hearts who is infinitely more worthy of our loue Againe there is no businesse in the world of like waight and worth vnto this as bringing singular comfort to our hearts saluation to our soules therfore let vs giue it the priority and precedencie and not suffer euery pedling and pelting trifle take vp our hearts first and make it to watch at the doores and sometimes to depart away for want of admittance And seeing God is the most worthy person and offereth to conferre with vs about the waightiest occasions let vs not after an vnmannerly and foolish fashion suffer him to attend our leisure till we haue done conferring with the contemptible and worthlesse world about earthly occasions which are slight and of no value Finally the morning is the best and fittest time for the vndertaking and atchieuing of any imployment because of the freenesse of our minds from all incumbrances the viuacity and cheerefulnesse of the spirits and the vigour and abilities of all our parts by reason of our late rest and therefore let vs consecrate the very prime of it vnto our gracious God who best deserueth our best seruice §. Sect. 2 Of lifting vp our hearts by some short prayer Now this first seruice which we are to offer vnto God consisteth in prayer and meditation which are the two wings of our soules whereby they soare aloft into heauen and there inioy the presence of God The first duty
yet in the euening before he goe to bed For though this something be better then nothing yet consider that the morning sacrifice was no lesse required of God then the euening that the seruants of God haue risen betimes to call vpon him that we cannot looke to prosper in any of our labours if we haue not first craued Gods blessing vpon them that we are daily subiect to many dangers to fall into many snares of the diuell to bee ouercome of his tentations to bee attached with Gods Iudgements and to be plunged into many perils which are daily incident vnto the life of man yea that before night wee may be strucken with sudden death as many others haue been whom we haue knowne and heard of and so be arrested and called to the barre of Gods Iudgement to plead guilty or not guilty before wee haue presented our selues at the Throne of grace to sue forth our pardon and then how fearfull is our condition if we are thus taken away in our sinnes From all which dangers we shall be secured if wee conscionably performe this daily duty of morning prayer and neuer goe about our worldly businesse till wee haue gotten our pardon to carry with vs. §. Sect. 3 That before we pray we must vse preparation and what is required vnto it Now being by these reasons perswaded to the daily practice of this duty let vs in the next place consider how we may so performe it as that Psal 108. 1. it may be acceptable vnto God and profitable for our owne saluation And vnto this many things are required before in and after our prayers Before is required preparation for as Dauid speaketh of praising God so may we of prayer in all kindes our hearts must bee prepared and so must our tongues before wee can pray And as they that meane to make any good musicke doe first set their instruments in tune so must wee before we can make any sweet melody in Gods hearing tune our hearts that they may be fit for this action And if we will not speake vnto our Prince rashly and vnaduisedly but prepare our selues by due meditation both in respect of the matter and manner of our speech how much more should Eccles 5. 1 2. we auoyd rashnesse of mouth and hastinesse of speech when as we speake to the soueraigne King of heauen and earth Now in this preparation wee must examine our sinnes that wee may afterwards humbly confesse them and craue pardon especially we are to search out those whereby we haue most displeased God and wounded our owne consciences and wherunto our corrupt nature is most inclined and also labour to finde out our speciall wants and those gifts and graces in which we are most defectiue or of which in respect of our present occasion wee most stand in need that accordingly wee may frame out suits and presse them vnto God with more efficacie and feruency of desire Secondly we must looke to our feet that is to our affections as the Wise-man exhorteth and examine Eccles 5. 1. with what disposition we come vnto prayer whether as earnest suiters that will haue no deniall or after a cold carelesse and formall manner for custome rather then conscience sake especially wee must bee carefull to banish out of our minds and hearts all worldly and wandring 1. Tim. 2. 8. thoughts carnall lusts wrath doubting maliciousnesse c and that wee be heauenly-minded and haue our hearts fraughted with holy desires hungring and thirsting after the gifts and graces which we intend to beg at Gods hands Finally we must take heed that wee doe not present our selues before God in our impenitency but if wee be guilty of any sinne Prou. 28. 9. Psal 66. 18. Esa 59. 1 2. we must bewaile it and promise amendment For our sinnes vnrepented of stand as a wall of separation betweene God and vs hindring his blessings from descending and our prayers from ascending especially wee must bewaile our want of charity and purposes of reuenge for as wee forgiue Math. 5. 23. and 6. 14. men their trespasses so will God forgiue vs. And because wee are so dull and auerse to this holy duty that by all our meditations we cannot as we ought prepare our selues vnto it therefore let vs intreat the Lord before we make any other suit vnto him that hee will prepare our mindes and hearts aright and so assist vs with his grace and holy Spirit that wee may performe this high holy duty in some such maner as may be acceptable in his sight In our prayers diuers things are required As first in respect of the obiect that we pray onely to God our Father in heauen as our Sauiour hath taught vs. Secondly in the alone mediation of Iesus Christ For as there is but one God so there is but one Mediator betweene God and 1. Tim. 2. 5. man the man Christ Iesus Thirdly seeing through our ignorance and corruption we cannot pray as wee ought therefore wee must craue the assistance of God the holy Ghost which helpeth our infirmities and maketh intercession for vs with sighes and grones which cannot be expressed In respect of Rom. 8. 26 27. Zach. 12. 10. the subiect or party that prayeth diuers things are required first in respect of his person secondly in respect of his action In respect of his person 1. that he be a faithfull and righteous man For they that draw neere vnto God must be holy as he is holy not in the perfect holinesse and righteousnesse Leuit. 19. 2. and 10. 2 3. which the Law but which the Gospell requireth that is in respect of sincerity and integrity desire resolution and indeuour For the prayer of the righteous man onely is effectuall and the Lord satisfieth their desires alone that feare him Neither can our suites be acceptable vnto God Iam. 5. 16. Psal 145. 19. Prou. 15. 9 29. before our persons are accepted according to that of Salomon The sacrifice of the wicked is an abomination to the Lord but the prayer of the righteous is acceptable vnto him And so Dauid saith that the eyes of the Lord are vpon Ps 34. 15 16 17 the righteous and his eares are open to their cry But the face of the Lord is against them that doe euill to cut off the remembrance of them from the earth And therfore our care must be if we would pray with hope to be heard to lift vp pure hearts and hands vnto God not in their owne naturall purity but as they are washed with the blood of Christ Besides which washing of Iustification we must labour after the spirituall washing of Regeneration that we may be cleansed by the water of the Spirit applying vnto vs the vertue of Christs death and Resurrection and the washing of repentance bathing our selues in the teares of hearty sorrow and contrition because by our sinnes we haue displeased our gracious God And if wee prepare our hearts
haue betimes performed this duty priuately by themselues CAP. XVII Of singing Psalmes and reading the Scriptures in the family §. Sect. 1 That singing of Psalmes is inioyned in the Scriptures and practised by the faithfull VNto prayer we adioyne that holy exercise of singing Psalmes in the family which though it bee not in practice next in order according to ordinary vse yet I would not seuer it from the former seeing it is a religious duty and like vnto it being a notable meanes whereby wee praise God and render vnto him thankes for all his benefits And though it be not tyed vnto any part of the day nor yet euery day to bee necessarily performed and though in no family it be alwayes alike seasonable as in the time of mourning for some priuate or publike calamity but in the time of reioycing when we haue occasion to praise Gods holy name for his gifts and blessings conferred on vs according to the Apostles rule Is any man among Iam. 5. 13. you afflicted let him pray Is any merry let him sing Psalmes And though in some families it can seldome be done for want of leasure and opportunity vnlesse it be on the Sabbath and in some places not then for want of conuenient company to ioyne together yet where it may conueniently be performed in respect of company leasure and other occasions it is an excellent duty which is no wayes to be neglected For first it is inioyned in the Scriptures The Prophet Dauid in many places exhorteth to it O come saith he let vs sing vnto the Lord let vs make a ioyfull noise to the Psal 95 1 2. Rocke of our saluation Let vs come before his presence with thanksgiuing and Psal 100. 1 2. make a ioyfull noise vnto him with Psalmes Make a ioyfull noise vnto the Lord all ye lands serue the Lord with gladnesse come before his presence with singing Sing aloud vnto God our strength make a ioyfull noise vnto the God of Iacob c. Psal 81. 3. 47. 6. 68. 4. Esa 42. 10. Sing vnto him a new song play skilfully with a lowd noise So the Prophet Esay Sing vnto the Lord a new song and his praise from the end of the earth And Ieremy Sing ye vnto the Lord praise ye the Lord for he hath deliuered the Ier. 20. 13. soule of the poore out of the hands of euill doers The Apostle Paul likewise exhorteth vs to speake vnto the Lord in Psalmes and Hymnes and spirituall Eph. 5. 19. Iam. 5. 13. Songs singing and making melody in our hearts to the Lord. Of which wee haue the Saints of God in all ages examples for our imitation in the time both of the Law and the Gospell and in the purest ages of the primitiue Church who were complained on to the persecuting Emperours for their diligent performance of this duty day and night Yea our Sauiour Christ himselfe at the celebration of his last Supper is sayd with his Disciples to haue concluded that holy action with singing of a Psalme Which examples that we may imitate let vs further consider in the next place that it is a notable meanes to rowze vp our drowzie and dead hearts and by the sweete melody affecting our outward sense to rauish them with ioyfull delight and make them cheerefull in Gods seruice which was the cause why Elizeus being to prophecie and finding his Spirit dulled with the vnpleasing presence of the idolatrous King who together 2. King 3. 15. with Iehosaphat was to haue the benefit of his good indeuours desireth a Musician to play before him to stirre vp his heart vnto the more cheerefull performance of this duty Secondly it is an acceptable seruice vnto God as being a singular meanes to glorifie him when as our hearts are filled with thankfulnesse and our mouthes with his praises according to that of the Psalmist Whoso offereth praise glorifieth me the which in the Psal 50. 23. same Psalme he preferreth before oblations and burnt sacrifices Finally Vers 13. 14. Apoc. 5. 9. 14. 3. it is an heauenly exercise of the glorified Saints which we shall performe with them in that place of ioy and happinesse if wee take delight in it whilst we liue in the earth §. Sect. 2 How we may sing Psalmes in a right maner Now if we would performe this in an acceptable maner our care must be that it be done with our soules as wel as our tongue and lips And first with our minds both vnderstanding what we sing so as we may say with the Apostle I will sing with the Spirit and I will sing with the vnderstanding also and applying our minds vnto it with due attention not suffering them to be carried with wandring thoughts Secondly we must sing with our hearts also according to that of the Apostle Speake to your selues in Psalmes singing Eph. 5. 19. and making melody in your heart vnto the Lord which elsewhere he calleth singing with grace in our hearts to the Lord the which Dauid practised Col. 3. 16. I will praise thee saith he with my whole heart And this we shall doe if we Psal 138. doe apply and fit them to the matter of the Psalme and put on the same affection which Dauid had in penning them as humility in the confession of sinne feruencie of desire in petitions and suites alacrity and cheerefulnesse in prayses and thanksgiuings assent and beliefe in prophecies and predictions teachablenesse and willingnesse to learne in doctrines and instructions readinesse to obey in commandements and exhortations c. and at all times and in all things reuerence of Gods maiesty in whose presence we performe this duty In the meane time we must take heed that we doe not apply his imprecations which were vttered by a propheticall spirit against those who were desperate enemies to God as well as Dauid against our priuate enemies with a reuengefull desire that those euils may befall them seeing our Sauiour hath taught vs to pray for them But wee must either make vse of them for doctrine and instruction or if we apply them it must not be against particular persons but against all those whatsoeuer whom the Lord in his wisedome knoweth to be desperate enemies vnto him and his Church Secondly our care must bee that we doe not make it a bodily exercise singing Psalmes for recreation only and as wee doe other songs for meere pleasure and sensuall delight but we must performe it as a religious duty of Gods seruice and striue in it to please him rather then our selues We must not seeke to delight the eare and affect the heart with the ayre musicke and sweetnesse of the tune but that there being an harmony betweene it and the voyce we make sweete melody in Gods eares which if it be wanting our best musicke as one saith is no Aug. Confess lib. 10. cap 33. more acceptable to God then the barking of Dogs the lowing
malice will not allow vs as commendable So the Apostle exhorteth vs to doe all good duties without murmuring and disputings that we may be blamelesse and harmelesse Phil. 2. 15. the sonnes of God without rebuke in the middest of a crooked and peruerse nation among whom we should shine as lights in the world Heerein indeede like the Sunne which though wicked men may at some times hate because it discouereth their workes of darkenesse yet are they so conuinced with its beauty and excellency that they cannot for shame speake against it Thus also he exhorteth Titus to shew himselfe in all things a patterne of good Tit. 2. 7 8. workes in doctrine shewing vncorruptnesse grauity sincerity sound speach that cannot be condemned that he who is of the contrary part may bee ashamed hauing no euill to say of him And thus the Apostle Peter perswadeth vs not onely to sanctifie the Lord in our hearts but also to make profession of the hope that is in vs vpon all good occasions hauing a good conscience that 1. Pet. 3. 15 16. whereas they who speake euill of vs as of euill doers they may bee ashamed that falsly accuse our good conuersation in Christ Secondly it is not enough that we be vnblameable in our coÌuersation and without the spots blemishes of knowne sins but we must also walke worthy our high calling and adorne Eph. 4. 1. our profession by our practice of holinesse and righteousnesse that so wee may not only stop their mouthes but also if it be possible may be meanes of their conuersion when they shall see the light of our holy conuersation So our Sauiour requireth of vs that our lights should shine so before men that they seeing our good workes may glorifie our Father which is in heauen Matth. 5. 16. And the Apostle Peter exhorteth Christians to abstaine from fleshly lusts 1. Pet. 2. 11 12. and to haue their conuersation honest among the Gentiles that whereas they spake against them as euill doers they might by their good workes which they should behold glorifie God in the day of visitation And though wee cannot bring forth alike fruits of piety when we are in company with them that will not ioyne with vs in holy exercises yet at least let vs not neglect ciuility and morality as the Apostle speaketh prouide things honest in the sight of Rom. 12. 17. all men Thirdly though they will not be reclaimed neither by our words nor example yet we must not for this mingle spleene and choller with our zeale but carry our selues in all meekenesse and mildnesse patience and forbearance and though wee cannot by all our indeuours vnite them vnto vs in the bonds of loue yet let vs by all good meanes mooue them to keepe the peace and binde them to their good behauiour whilest they are in our company assuring our selues that if meekenesse and loue ioyned with strong reasons and good perswasions will not preuaile with them then much lesse will rough words and chollericke speeches for heere the Apostle Iames saying is fitly verified The wrath of man doth not accomplish Iam. 1. 20. the righteousnesse of God And this the Apostle presseth with great vehemency If it be possible saith he as much as in you lyeth liue peaceably with Rom. 12. 18. all men But yet we must not be so zealous of peace that we doe cowardly betray the truth nor for peace sake forgoe our owne piety For wee must so follow peace with all men as that we follow holinesse also without which no Hab. 12. 14. man shall see the Lord or hereby lose any opportunity of furthering our neighbours saluation For we must by the Apostles direction so follow Rom. 14. 19. after the things which make for peace as that wee by no meanes neglect the things whereby one may edifie another And therefore if those with whom we conuerse be not desperate sinners and more likely to hurt vs for our good will then to receiue any good to themselues by our reproofes we may admonish and rebuke them in the spirit of meekenesse and loue for their sinnes that we may reclaime them or at least if they be such as in Christian prudence we may not make so bold with them yet at least let vs shew our dislike when wee see God dishonoured by our countenance or some other signes that wee doe not become accessaries to their wickednesse Neither let any man account it Christian meekenesse and patience to sit by and say nothing when Gods holy Name is prophaned Religion scorned and the banners of wickednesse displayed seeing the Angel of the Church of Ephesus which was so much commended for patience had also this praise annexed that he could not beare with them which were euill And Apoc. 2. 2. therefore it is no patience when we let men goe on in their wickednesse and giue them neither by word nor countenance any signe of our dislike but want of zeale and Christian courage yea dastardly cowardize and too much loue of the world which maketh vs more carefull to please men then God himselfe Finally we must not by such wicked company bee out-countenanced in any good nor be mooued to neglect any Christian duty which present occasion maketh necessary For if they be not ashamed to serue the deuill by their professed wickednes let vs not be ashamed to serue our gracious God by performing such duties as he requireth of vs If they with all boldnesse glory in their prophanenesse let not vs bee bashfull in the profession and practice of religious and pious actions But as the Apostle Paul gaue thankes and blessed the creatures in the middest Act. 27. 35. of Infidels before he would feede on them so let vs with like boldnesse vse good communication reade the Scriptures sing Psalmes performe all other Christian duties notwithstanding that prophane men bee in the company Seeing thereby we shall keepe a good conscience before God and men and may if God giue a blessing to these holy exercises not onely edifie those who are alike minded with vs but also gaine them likewise vnto vs by our good example who are as yet otherwise disposed By all which good duties if we preuaile nothing at all our best course will be as soone as wee can to quit our selues of such company and more carefully afterwards make choyce of better For consorting with such companions longer then we neede indangereth vs to be tainted and corrupted with their euill manners and if we continue with such as we can by no good meanes make better we are in great hazzard to be made worse as hereafter we shall more fully shew CAP. XXVIII Of Christian conferences which we must vse when we are in company for our mutuall good §. Sect. 1 That our speeches must bee gracious and prudent AND these are the duties which generally concerne our whole conuersation in company The speciall duties respect either our
but to cause heart-burning and alienation of affections strife and contention that so for the present he may keepe out all profitable conferences about sanctification and the maine points of Christian Religion and at length may breake off all such meetings when as men finde by experience that little or no good commeth of them And with him ioyneth the world and worldly men to hinder these conferences not onely by offering earthly things vnto vs for the subiect of our speech but also by interrupting vs when wee haue entred into any good conference by speaking of worldly matters that so they may diuert our speech from going on in any Christian discourse Vnto both which our enemies our corrupt flesh is ready to betray vs which is soone weary of spirituall and heauenly things because it findeth no taste or sauour in them and is neuer satisfied in thinking and speaking of things worldly carnall and sensuall as best rellishing to our corrupt and fleshly appetite A second cause is because we are not mortified in our loue to the world nor haue our hearts and affections weaned from it For if they like good instruments were well in tune they would vtter by our tongues heauenly harmony but doting as they doe vpon worldly vanities it is no maruaile if out of the abundance of the heart the mouth speaketh and if the chiefe fountaine being defiled there issue from it the polluted streames of vnprofitable discourses A third cause is our too little loue of spirituall heauenly things for if our hearts were set vpon them as our chiefe treasure we would take delight to be still talking of them If they were our chiefe comforts and cordials to cheare our hearts so as they could with delight exercise themselues with Dauid in meditating on them day and night then would they also be sweeter to our mouthes then the honey or the honey-combe Neither Psal 119. would our tongues be so vnready and barren of words when we come to speake of holy things if our hearts and affections were set vpon them for as the Diuine Philosopher among the Heathens obserued Loue maketh euen those which are rude of speech eloquent when they speake of the things beloued Lastly our great ignorance of holy and heauenly matters ioyned with a pernicious feare and shame lest by our speech wee should discouer it to our disgrace is one speciall cause which hindreth these conferences For such is the pride of mens hearts and their small esteeme of these spirituall treasures that they had rather remaine penurious then discouer their pouerty and empty of all grace by neglecting the meanes whereby they might bee replenished then that men should take any notice of their emptinesse to hide their wounds rather then to lay them open that they might bee cured and like foolish and beggerly Shop-keepers they content themselues with a vaine shew and with painted papers stuffed with straw or rags rather then they will vse any spirituall trading with others or lose the name and opinion of wealthy men by taking vp such wares as they want §. Sect. 5 That Christian and religious conferences are exceeding profitable But that wee may breake thorow all these difficulties and remoouing these causes of hindrance bring these neglected holy conferences into more vse let vs consider that they are exceeding profitable first for the increasing of our knowledge in spirituall and heauenly things when wee bring all wee know as it were to a common stocke out of which euery one may take that which best fitteth him for his particular vse and supply his defects out of others abundance they in the meane time hauing neuer the lesse And as it is a singular benefit vnto euery one of any Trade or Mystery when they haue their common Halls where they may meete together and conferre of the best courses for the managing of their affaires seeing it doth not onely much improoue their skill but also further them greatly in all good proceedings so doth it exceedingly aduantage vs in our spirituall trading both for the increasing of our knowledge and furthering of our practice when as wee often meete together and conferre of those things that belong to our Christian profession For it doth not onely improoue and better our iudgements by communicating with others in all that they know but also inflame our hearts and affections with the loue of spirituall things when as we stirre vp Gods graces mutually in one another and like coales which are heaped vp together not onely preserue the heate of the loue and zeale which is kindled in vs and would coole and die if wee were scattered from one another but also inflame those which are next vnto vs with our heate which being set on fire will also kindle those who are neere vnto them In which regard that of the Wise man is truely verified The lips of the righteous feede many but Pro. 10. 21. fooles who refuse all communion and fellowship with them die and perish for want of wisedome And as it is a singular meanes to inlighten our minds with the knowledge of the truth and to inflame our hearts with the loue of it so also to make vse of all wee know and affect by our holy practice when as by our mutuall exhortations we incourage and stirre vp one another vnto new obedience and to performe all good duties of a Christian life and helpe both our selues and others with such good counsels and directions which being obserued will make the wayes of holinesse and righteousnesse easie familiar and pleasant vnto vs. Adde heereunto the great necessity of these religious conferences and of what great moment the vse or neglect of them is for our saluation or damnation Neither are wee with the common sort to esteeme words as winde or if we doe such a winde as will bring great profit or hurt either much furthering vs towards the Hauen of happinesse or like a tempestuous storme blowing vs vpon the rockes of perdition For the Wise man saith A mans belly shall Pro. 18. 20 21. be satisfied with the fruit of his mouth and with the increase of his lips shall hee be filled Death and life are in the power of the tongue and they that loue it shall eate the fruit thereof And as he expoundeth himselfe in another place A Pro. 13. 2. man shall eate good by the fruit of his mouth namely if his tongue vttereth good things but the soule of the transgressours shall eate violence And our Sauiour hath taught vs that we shall be called to account for euery idle word Mat. 12 36 37. at the day of Iudgement and that by our words we shall be iustified and by our words we shall be condemned Finally let vs remember how faithfull in this kind the wicked are in the deuils seruice being neuer weary in vttering such speeches as are vaine and vnprofitable or hurtfull and pernicious and let this make vs ashamed of our negligence if
towards hell and destruction §. Sect. 3 That in our prosperity we must take heed lest we forget God that his blessings doe not draw our hearts from him and that we be not vnthankfull More especially let vs take heed that by these temporall blessings we be not made more forgetfull of God vnto which vice we are naturally prone Luk. 15. in the time of our prosperity because when wee inioy all wee desire and haue neede of nothing wee are not sensible that wee want his helpe nor so apt to remember him that wee may giue him thankes for that wee haue as to begge at his hands the things wee want as wee see in the example of the Prodigall who thought not on his father when hee was in prosperity but when he is pinched with pouerty then hee thinketh of returning vnto him Whereof it is that the Lord so often warned the Israelites that when they inioyed ease and plenty in the Land of Promise they should beware that they did not forget him the which notwithstanding they neglected for as the Prophet complaineth As in their pastures so were they filled they were filled and their hearts Deut. 6. 10 11. 8. 10 11. Hos 13. 6. were exalted therefore they haue forgotten mee Which that wee may not also do let vs often consider that it is a foule shame for vs to take occasion by these tokens of Gods loue the sooner to forget him which he hath purposely sent to put vs in minde of his loue and bounty towards vs. Let vs as often as wee looke vpon them remember that they are not chiefly Psal 127. 1 2. purchased by our owne indeuours for how many seeke and cannot inioy them who farre exceede vs in wit and industry but that wee haue them from God and by his blessing vpon our labours Finally let vs often remember that though wee abound in these earthly things yet they will not doe vs any good vnlesse God giue his blessing in their vse and make them effectuall to those ends for which hee hath giuen them Secondly let vs bee carefull when wee abound with temporall blessings that they doe not draw our hearts from God as they surely will if wee esteeme them as our chiefe treasures and in our affections dote too much vpon them according to that of the Apostle Iohn If any man loue the world the loue of the Father is not in him To 1. Ioh. 2. 15. which end let vs consider that it is extreme folly to loue the creature better then the Creator seeing whatsoeuer beautie goodnesse or excellency is in them it is infinitely more in him from whom they haue it as a small drop out of the maine Ocean That it is horrible ingratitude and vnkindnesse to loue Gods gifts better then the giuer and when as a gracious Bridegroome hee sendeth them as loue-tokens or deputies to woo our hearts wee neglect him and dote vpon his messengers Thirdly let vs take heede that by how much the Lord is more liberall in bestowing his benefits that wee bee not by so much the more vnthankefull which might seeme a needelesse admonition if wee did not see by daily experience that wee are in our pouerty more thankefull for euery small trifle which relieueth our present necessities then in our riches and abundance when wee haue our wants supplied before they pinch vs that wee are more ready to praise God for a little ease in a great sicknesse then when wee inioy perfect health and for a little sleepe after much restlesse waking then when wee haue long taken our naturall and quiet repose without any let or the least disturbance For wee see the worth of Gods blessings more in their want then in their fruition and the better wee know them the more thankefull wee are for them Besides wee are apt to bee made wanton by our prosperitie and to vex our selues more in longing after superfluities then others in the want of necessaries And if we be crossed in these desires and haue not our appetite satisfied to the full wee are ready vngratefully to forget all the good things which wee inioy and to murmure and repine as if wee had nothing Which odious vice that wee may auoid let vs consider when wee finde our selues inclining vnto it how many good things wee inioy that others want who better deserue them that God is as sufficient and ready to giue vs what wee want as what wee haue if in his wisedome and goodnesse he did see them fitting for vs. That we indanger our selues to be depriued of our present blessings by doting so vpon the things wee haue not that we bee vnthankefull for that we haue for God seeing that our discontents arise from wantonnesse rather then want will wisely take away the greatest part of his benefits that wee may bee more thankefull for those that remaine §. Sect. 4 That in our prosperity we must beware of pride security and hardnesse of heart licentiousnes and contempt of spirituall and heauenly things Fourthly let vs in our prosperity watch ouer our selues that we be not puffed vp with pride vnto which this estate through our corruption maketh Exod. 5. 2. Esa 10. 8. 47. 7 8. Psal 10. 10. 73. 6 9. 2. Sam. 24. 1. 2. Chro. 32. 25. 1. Cor. 4. 7. vs prone as we may see not onely in the examples of former times as Pharaoh Nebuchadnezzar Babylon and of those wicked men of whom the Psalmist speaketh who being inclosed in their owne fat spake proudly with their mouth and flourishing in all earthly aboundance put on pride as a chaine about their neckes yea holy Dauid and good Ezechias were thus ouertaken and though in the time of their trouble they were meeke and humble yet were their hearts lifted vp in their prosperity The which the experience of these times doth make too manifest wherein not onely meere worldlings but euen many of the faithfull are taynted with this odious vice by reason of their earthly aboundance and long prospering in their worldly desires Which that we may preuent let vs consider that we haue nothing but what we haue receiued not as absolute gifts but as our Masters goods lent onely vnto vs for our vse for which wee stand indebted and must giue an account at the day of Iudgement and what reason haue wee to bee proud of our debts that God so hateth this vice of pride that hee will rather withdraw from vs his spirituall graces and his gracious assistance in the time of tentation that by falling into other sinnes we may be cured of this and haue our soules adorned with true humility and therefore how much rather will hee depriue vs of temporall benefits and things of farre lesse value then we should continue infected with this vice which aboue all others he most abhorreth And when the greatnesse of our gifts and possessions beginne to puffe vs vp let vs thinke how we haue imployed them and whether we
and that with her Spirit within her shee would seeke him early So the Spouse in the Canticles By night on my bed I sought him whom my soule loueth And the Prophet Dauid was careful euen in the night to approoue himselfe vnto God by performing these religious exercises I haue saith he remembred thy Name O Lord in the night and haue kept thy Law And this the Lord requireth of vs as being Lord both of night and day according to that of the Psalmist The day is thine and the night also is thine And will be serued as Psal 74. 16. Infoelix tota quicunque quiescere nocte sustinet somnos praemia magna vocat Ouid. Amor. El. 9. with our whole hearts so with our whole time seeing he is the God of our saluation who day and night preserueth vs and multiplyeth his blessings vpon vs whereby he incourageth vs to doe him seruice Yea euen in the night the Lord goeth in his visitation to see how wee carry our selues and will call vs to account either to reward vs if we doe well or to punish vs if wee neglect our dutie as Dauid sheweth by his owne experience Thou hast prooued my heart saith he thou hast visited mee in the night thou hast Psal 17. 3. tryed me and shalt finde nothing And therefore wee must in the night approoue our hearts and actions vnto him and not thinke that the darkenesse giueth vs any priuiledge to doe the workes of darkenesse seeing as the Psalmist speaketh The darkenesse hideth not from him but the night shineth as the day the darkenesse and the light are both alike to him Now the Psal 139. 12. duties of the night doe consist chiefly in Prayer and Meditation For when wee awake out of sleepe we must not suffer our mindes to roue after worldly vanities nor our hearts to be fixed vpon them but as wee are to esteeme the Lord and spirituall and heauenly things our chiefe treasure so our hearts and minds at our first awaking must be exercised about them as their chiefe ioy and comfort And first we must lift them vp vnto God in prayer according to the example of holy Dauid who professeth that in the night his song should be with him and his prayer vnto the God of his life Psal 42. 8. And againe O Lord God of my saluation I haue cried day and night before Psal 88. 1. thee The which is chiefly to be done when the hand of God is heauy vpon vs by some grieuous affliction because then being freed from all worldly distractions we may with greatest zeale and feruency of Spirit powre foorth our soules before God for helpe and deliuerance And thus Dauid in his great extremity calleth vpon God day and night O my God saith he I cry in the day time but thou hearest not and in the night season I am not silent Psal 22. 2. So the afflicted Church and people of God in their heart cryed vnto the Lord O wall of the daughter of Sion let teares runne downe like a riuer day Lam. 2. 18 19. and night giue thy selfe no rest let not the apple of thine eyes cease Arise cry out in the night in the beginning of the watches powre out thine heart like water before the face of the Lord lift vp thine hands towards him for the life of the yong children that faint for hunger in the top of euery streete And our Sauiour Christ himselfe in his bitter agonie made choyce of the night as Luk. 22. 44. the fittest time for those powerfull and effectuall prayers which hee made for himselfe and his Church vnto God his Father Whereby wee learne that when we haue suits of great importance which wee would sollicite with all earnestnesse and importunity the night is a fit time to commend them vnto God in our feruent prayers Yea euen at ordinary times if there be any speciall suite which we would make vnto God either for the assistance of his holy Spirit for the mortifying of some strong corruption which cleaueth vnto vs or the pardon of any sinne which hath lately wounded our consciences or for the obtaining of some speciall grace wherein we finde our selues most defectiue or for deliuerance from some imminent danger it is most profitable that at our first waking we presently pitch vpon them and in some short Prayer and earnest desire of the heart offer vp our suites vnto God in the mediation of Iesus Christ And as we are thus in the night to pray for the things we want so also ought we to praise and giue thankes vnto God for his gifts and blessings already receiued according to the example of Dauid who did not content himselfe to shew foorth Gods louing kindnesse in the morning but also his faithfulnesse Psal 92. 2. in the night The which duty vpon extraordinary occasions must be extraordinarily performed and in some set and solemne manner as when our hearts are rauished with the apprehension of Gods mercy and bounty after the receiuing of some speciall and singular benefit as we see also in Dauids practice who at midnight did rise to giue thankes vnto the Lord as Psal 119. 62. he professeth The which his night-songs as they were his solace in the time of his flourishing prosperity so the remembrance of them were his chiefe comfort in his deepest distresse as being infallible signes of Gods loue and his owne integrity For when his afflictions both of body and mind were so great that he had no manner of consolation in his present sense and feeling he calleth to remembrance his songs in the night and the sweet visitations of Gods holy Spirit in these spirituall exercises Psal 77. 6. Which example let vs learne to imitate and if no other occasion come presently to our minds yet at least let vs when we awake lift vp our soules vnto God praising him for his gracious preseruation hitherto and our quiet rest and commending our soules and bodies into his gracious protection for the rest of the night desiring the continuance of his fauour for our preseruation and of our quiet sleepe for the refreshing and strengthening of our fraile and weake bodies §. Sect. 7 Meditations fit for the night The other duty is meditation in which we are to exercise our mindes after an holy and religious manner when wee cannot or list not to sleepe and not suffer them to range and roue after idle or hurtfull vanities which will not bring vnto vs any profit The subiect matter of which our meditation may be diuers according to our seueral occasions and estates As first and principally we must call God to our remembrance and meditate on his sauing attributes his infinite loue mercy goodnesse and bounty towards vs wherein holy Dauid tooke singular comfort and delight My soule saith he shall be satisfied as with marrow and fatnesse and my Psal 63. 6. mouth shall praise thee with ioyfull lips when I remember
thought of change The fourth meanes is to keepe our selues in acquaintance with all Fourth meanes good duties that they grow not strange vnto vs and that wee giue no place to sloth but keep our selues in continuall exercise which will inable vs to hold out with constancy For the more we doe them the more easie shall we finde them and our selues more strong and able to continue in them And as runners in a race doe daily vse exercise to keepe themselues in breath and that they may be more able and actiue to performe it and hold out when they runne for the Garland whereas if they should intermit their diligence and giue themselues to ease and sloth it would make them short-winded and vnable to continue when they striue for the mastery so in this spirituall race the more we exercise our selues in Christian duties the better able we are to continue in them without fainting or wearinesse and the lesse paines we take the sooner we are out of breath and lesse able to continue in our course The fifth meanes is that seeing Fifth meanes we are naturally glutted with saciety in the continuall vse of the same thing and delighted with some variety and change wee doe not wholly tire our selues in any one good exercise but seeing God hath giuen vnto vs variety and choyce of many Christian and religious duties and will not be serued by one of them alone but hath allotted vnto euery one of them their due time and season Therefore auoyding that vnconstant leuity before spoken of shifting and changing before wee haue brought the duty in hand to some good effect that we may receiue some fruit and benefit by it it is profitable for the inabling vs to this constancy in Gods seruice when we feele our selues weary of one good duty to betake our selues to another as from praying to reading from hearing to meditating or conferring from religious exercises to the ciuill duties of our callings and when we feele our spirits spent our minds dulled and bodies wearied with them both or either of them to refresh our selues with honest and moderate recreations whereby wee shall not onely preserue our strength that after one duty done wee may be more fit to performe another but also returne vnto the same duty againe in seasonable time with a better stomake when as we left it with some appetite and were not glutted with any lothing saciety The last meanes of constancy is that we Sixth meanes doe all good duties in due time and order For these are inseparable companions and mutuall helpes one to another so the Apostle saith that he reioyced in the Colossians beholding their order and the stedfastnesse of their Col. 2. 5. 1. Cor. 14. 33 40 faith and exhorteth the Corinthians to the same practice that all things should be done decently and in order in the seruice of God because hee was not a God of confusion but of order and peace And this will much further vs in constancy seeing those things continue longest which haue an orderly proceeding as we see in the celestiall bodies which as they much excell all earthly things in their admirable order so also in the constancy of their motion That therefore wee may be alike constant in all our courses of Christianity let vs be like them also in their orderly proceeding and beginning the day with spiritual exercises as before hath bin shewed and so proceeding to ciuil duties let vs hold on in the same tenour neither confusedly intermixing them one with another nor vpon euery slight occasion changing our course And if we constantly obserue this order this order will be a notable meanes to preserue our constancy CAP. X. Of our perseuerance in all Christian duties of a godly life §. Sect. 1 That we must perseuere both in profession and practice of godlinesse BVt as we must be euery day constant in the duties of a godly life without intermission so must we perseuere in them vnto Psal 1 3. and 92. 12 14. Psal 112. 9. Prou. 4. 18. the end without apostasie or defection For as it is the property of a faithfull and blessed man to bring forth his fruit in due time and season so also not to fade or wither but to flourish alwayes like the Palme tree and to bring forth most fruit in old age His righteousnesse indureth for euer and his wayes are like a shining light which shineth more and more vnto the perfect day An example whereof we haue in the Church of Thyatira whose last workes were more then their first Now Apoc. 2. 19. this perseuerance must be shewed both in imbracing and professing the truth of Christian doctrine and also in practising the holy duties which it teacheth in the whole course of our liues and conuersations Vnto the former the Apostle exhorteth Stand fast in the liberty wherewith Christ hath Gal. 5. 1. made vs free The Apostle Iohn likewise Let that therefore abide in you which 1. Ioh. 2. 24. you haue heard from the beginning And our Sauiour Christ in his Epistle to the Churches That which you haue already hold fast till I come The other Apoc. 2. 25. the Lord himselfe commandeth Thou shalt loue the Lord thy God and keepe Deut. 11. 1. and 12. 1. Micah 4. 5. 2. King 17. 37 his charge and his Statutes and his Iudgements and his Commandements alway or as he expoundeth it in another place In all the dayes that thou liuest vpon the earth or for euermore And contrariwise apostasie and defection is forbidden Take heed brethren lest there be in any of you an euill heart of vnbeleefe Heb 3. 12. in departing from the liuing God §. Sect. 2 Of the meanes of perseuerance 1. Meanes Now the meanes whereby wee may attaine vnto this perseuerance in the duties of a godly life are diuers The first is to consider often with Math. 24. 13. Apoc. 2. 10. Apoc. 2. 11. 26. and 3. 11. 12. our selues that all Gods gracious promises are limited and restrained vnto those not that begin well or hold out to the mid way but who perseuere vnto the end So our Sauiour Christ Hee that indureth to the end shall be saued Be faithfull vnto the death and I will giue thee a Crowne of life And not he that fighteth but in fighting ouercommeth hath the promises of freedome from all misery and fruition of heauenly happinesse made vnto him And elsewhere he indefinitely promiseth that if wee abide Joh. 15. 7. in him and let his Word abide in vs then aske what we will and it shall bee done vnto vs. To the same purpose the Apostle Iames telleth vs that who so Iam. 1. 25. looketh into the perfect law of liberty and continueth therein he being not a forgetfull hearer but a doer of the worke that man shall bee blessed in his deed And the Apostle to the Hebrewes saith that we are made partakers of Christ Heb. 3.
15. and his fellows that fed vpon plaine pulse which God had sanctified to their vse were fatter and in better liking then they that did eate the portion of the kings meate so those people and Parishes would be found more thriuing Christians both in knowledge practice who are fed with the pulse of plaine Preaching with wholsome though homely food because they can feed vpon it and better disgest it then others that haue a kingly portion of abstruse learning wit and eloquence sometimes though rarely allowed vnto them seeing they are meates of too hard disgestion for their weake stomakes causing crudities humorous and ill-concocted conceits and seldome affording any wholesome nourishment §. Sect. 6 Of the duties of the people respecting the Ministery of the Word The consideration whereof as it should effectually moue Gods Ministers to take such a course in their preaching as is most fit and profitable for 1. Cor. 9. 22. their hearers and denying themselues and the praise of their great learning and gifts in the worke of their Ministery to become as weake to those that are weake that they may gaine them to Christ so also should it moue the people who desire to bee built vp in sauing knowledge and in the practice of all holy duties belonging to a godly life to affect such teachers as being learned and sufficient doe conscionably apply themselues to their capacity for their instruction and edification To which purpose they must striue with God in their feruent prayers that he will send such labourers into Mat. 9. 38. his haruest and in humility and submissiue obedience as their place and calling wil permit labour by earnest suite with superiour Magistrates ouer Church and Common wealth and especially with Patrones and disposers of Church-preferments that they will prouide and set ouer them such faithfull and painefull Pastours as will feed them with food conuenient for the preseruing of their soules in spirituall life and the nourishing and increasing of Gods graces in them not foolishly affecting and admiring as it is common with those that are most ignorant such teachers as desiring the praise of their great learning more then the saluation of their peoples soules doe most exceed the short reach of their shallow capacities like vnto cold stomacks which haue a greedy appetite after meates of hard disgestion but when they haue receiued them for want of naturall heate turne them into wind which affecteth their braine with noysome vapours and are not able to conuert them into any wholesome nourishment Secondly their care must be as much as in them lyeth and the necessary preseruation of their state will suffer them to place themselues vnder such a Ministery as will helpe them forward in their spirituall thrift and growth of grace and counting according to Maries choyce and our Sauiours approbation this one thing necessary let them preferre it before all worldly Luk. 10. 42. things as fertile soyles good ayre well-seated houses and shops fit for trading delightfull walkes and prospects and plentifull prouision for house-keeping which without the other may make full purses and Barnes but hearts empty of all grace and goodnesse healthy and well-liking bodies but hunger-starued leane and sickly soules Thirdly they must ioyne their cost with their care and like the wise Merchant esteeme this Mat. 13. 44 45. precious pearle and hid treasure aboue all other their possessions they must if it be in their power purchase it at any rate seeing it only can make them truely rich according to the counsell of the Wiseman Buy the truth Pro. 23. 23. and sell it not thinking that part of their wealth well spared which serueth as a meanes to bring them vnto the right vse of all the rest and to inrich their soules with the incomparable treasures of Gods sauing graces whereby they are strengthened to the wise performance of all Christian duties Fourthly hauing Ministers though not eminent and excellent in their gifts yet of some good towardlinesse and willingnesse to grow vnto more perfection they must giue them no discouragements by their bitter censures awke and froward carriage backwardnesse to pay vnto them their right or running from them vpon euery slight occasion to heare others but rather they must nourish and cherish the good things which they see in them that they may increase more and more by shewing all loue and kindnesse due reuerence and respect especially by regarding them in the worke of their Ministery and hearing them with all diligence constancie and attention For by thus drawing the brests of their spirituall nurses they shall bring downe their milke and cause it to increase and abound at least to a sufficiency of nourishment whereas if it be not sucked it will curdle in the brest and make them heart-sicke to be thus neglected or else in short time turne backe and quite drying vp leaue vnto them no nourishment at all Finally when God hath prouided for them such as are eminent in their gifts and painefull in their Ministery labouring in word and doctrine and going out and in before them as good guides in their gouernement and holy example they must not grudge to giue them the double honour of reuerence and maintenance and together with the heauy waight of their Ministery suffer them to lye gasping and groning vnder the burthen of pouerty and contempt but giue them all good incouragement not thinking much that those who impart vnto them heauenly treasures should be 1. Cor. 9. 11. partakers with them of their earthly blessings but especially they must labour to profit by their paines in knowledge and fruitfull obedience which is the ioy of their hearts the life of their life and the Crowne of 2. Cor. 3. 1. Phil. 4. 1. their Ministery lest when they see that they sow all their good seed in barren soyles and with the Prophet and our Sauiour Christ himselfe haue iust cause to complaine that they haue laboured and spent their strength in Esa 49. 4. vaine they be forced to make choyce of better and more fruitfull grounds and to imploy their labours in some other place where they may more glorifie God and receiue more ioy and comfort to their owne hearts CAP. VI. Of the duties of the people in hearing of the Word and first of such as are to be performed in their preparation §. Sect. 1 That we must vse preparation before the hearing of the Word and wherin it consisteth ANd these are the things which are required vnto the right preaching of the Word Vnto the right hearing of it that it may be a powerfull meanes to inrich vs with Gods graces and to strengthen vs vnto all Christian duties of a godly life some things are required before wee heare some things in hearing and some things after we haue heard it Before we heare we must vse due preparation vnto which is required first that we enter into a serious consideration of Gods glorious presence
through pride breake out into anger and contention When we go to compound differences between neighbours we must take heed that we be not partial to either side for worldly respects nor through stiffenesse and obstinacie cause more discord in stead of making peace When we are going to a feast let vs set a watch ouer our appetite that it doe not draw vs to gluttony and excesse but that we so vse Gods greater blessings as that wee be fitted by them to doe him better seruice When we are about to doe the workes of mercy we must take heed of pride and affectation of humane praises or that wee haue in them any opinion of meriting thereby any thing at Gods hands When we are to pray or heare the Word or to performe any other religious duty of Gods seruice knowing that in them also Satan layeth his snares and spareth for no paines to make these exercises vnprofitable and euen turne them into sinne let vs obserue our watch when we goe about them that we may be well prepared and performe them with all reuerence and attention faith and feruencie of spirit carefully looking to our minds and hearts that they bee not hindred in these duties with worldly distractions and wandring thoughts dulnesse drowzinesse and carnall wearinesse In a word there is nothing wherein this watch is not to bee kept seeing in all things through Satans wiles and the deceitfulnesse of our owne hearts wee are indangered vnto sinne either sayling in the matter of our actions or in our manner of doing them §. Sect. 6 That we must watch ouer all the powers and parts of our soules and bodies Neither must this watch be kept ouer some of our parts onely neglecting the rest as ouer the body alone but not the soule or the soule and not the body but ouer the whole man that in all our powers and parts inward faculties and outward actions we may please God by doing his will But yet the more accurate and diligent watch must bee ouer the soule as being the more subtile and excellent part according to that expresse charge of Almighty God Take heed to thy selfe and keepe thy soule diligently implying that though this watch must be kept ouer the whole man yet Deut. 4. 9. the soule which is the better part must bee looked vnto with greatest care and circumspection Thus wee must watch ouer all the speciall faculties of our soules as ouer our reason and iudgement that they be not darkned with ignorance for if the light be darkenesse how great is that darkenesse nor corrupted and mis-led into errours and heresies Ouer our memories Mat. 6. 23. that they neither retaine those vanities and sinfull impression which should be rased and blotted out nor forget those things which God hath entrusted to their keeping Ouer our consciences that they bee pure and cleane purged from dead workes and that they be not slacke in doing their duty in excusing and accusing nor wee negligent in giuing heed to their euidence Ouer our wills that they goe not before but waite vpon holy reason chusing and imbracing that which it commendeth and refusing and reiecting that which it condemneth and dis-alloweth But especially wee must keepe this carefull watch ouer our mindes and imaginations which naturally are euill and that continually being most disordered and licentious and not to be kept within any compasse if we leaue them vnto their owne liberty And therefore if we would keepe our soules in good plight and free from danger we must not foolishly imagine that thought is free or that wee may suffer our phantasies and imaginations to take their full scope and pleasure in rouing and ranging which way they list for if they thus get the bridle as it were betweene their teeth they will run with vs in a headlong course into vanity and sinne whereby displeasing God we shall mooue him to giue vs ouer to our owne imaginations and to the tentations of Satan suggesting into them horrible blasphemies For when hee findeth them Dina-like wandring abroad and from vnder the gard of Gods protection he defloureth and defileth them with hellish pollution and turneth the pleasure of their liberty into horrour and griefe Moreouer by giuing liberty to our thoughts and imaginations to range whither they list and not accustoming to keepe them in any compasse and within the bounds of Gods feare we shall not be able when we most desire it to bring them into any order but they will be ready to disturbe and distract vs in our best duties For like runagate seruants they will bee to seeke when we most need them and be ranging about worldly vanities when wee would haue them wholly exercised in religious duties Or if with much paines we doe bring them home and binde them to their taske being inured to liberty and delighting themselues in rouing abroad they will to recouer their lost pleasure breake all their bonds run away from vs and be taken vp with worldly cogitations so as we shall not be able to heare the Word or pray or meditate or performe any other religious duties without being distracted and interrupted in them with these earthly thoughts and wandring imaginations From which if wee would be free our best course is to watch ouer our cogitations and phantasies at other times and to keepe them vnder command that they may bee exercised about things profitable For if wee vsually giue them liberty to range whither they list custome will cause an habit and this liberty will grow to licentiousnesse so as we shall reduce them into no order nor make them fit for any good imployment Neither is it enough that we restraine our thoughts from rouing after worldly vanities but we must also haue them taken vp and exercised in spirituall heauenly or at least ciuill and morall Meditations about the affaires of our honest callings for if they bee not busied about these Satan will thrust in the other and finding them empty of any good thing hee will easily replenish them with those that are euill §. Sect. 7 That we must chiefly watch ouer our hearts But aboue all other our internall parts we must keepe our watch with greatest care ouer our hearts according to the Wisemans counsell Aboue Pro. 4. 23. Heb. 3. 12. all keeping or with all diligence keepe thy heart for out of it are the issues of life and the admonition of the Apostle Take heed brethren lest there be in any of you an euill heart of vnbeliefe in departing from the liuing God For the heart is the treasury either of all good or euill and out of it the tongue speaketh and the hand worketh It is the fountaine of all our words and actions and if it be corrupt it will defile them too but if it bee clensed and purified by faith it will also purifie the streames which flow from it Act. 15. 9. It is a vessell apt to receiue all liquors good or euill and therefore
gracious call sounding in his Word saying vnto vs Awake thou that sleepest and Open vnto me my sister my loue my Eph. 5. 14. Cant. 5. 2. doue my vndefiled we would quickly fall into our old Lethargy of carnall security In respect of which drowzinesse of nature by reason of the reliques of sinne remaining in vs we are vnfit to keepe the spirituall watch vnlesse we continually rowze vp ourselues and shake off this sloth of carnall security And therefore as it is said of the Nightingale that being to delight her selfe with her night songs and fearing lest falling asleepe shee should indanger her selfe to birds of prey doth set her brest against a thorne to keepe her waking so we being to sing the songs of Sion and to spend our time continually in holy duties must vse all good meanes to keepe vs waking because wee are euery hand-while apt through our sluggishnesse to take a nap and thereby to indanger our soules to those rauenous and hellish fowles who take their chiefe delight in the workes of darkenesse and are ready to seaze vpon vs if they find vs sleeping Thirdly this watch is necessary in regard of the wickednesse and deceitfulnesse Ier. 17. 10. of our owne hearts which are ready continually to withdraw themselues from God to start aside like a deceitfull bow when wee aime at any good Psal 78. 57. duty and so make vs to misse the marke and to breake from vs when wee set our selues to performe any religious exercises distracting and pulling our minds from them that they may wander about in worldly cogitations And therefore seeing it is such a slippery Eele we must take the surer hold of it seeing it is such a false and flitting seruant which hath often deceiued vs accompanying vs into the Church and euen vnto our Pewes and then secretly slipping froÌ vs that they may spend the time allotted to Gods seruice in ranging abroad about worldly vanities there is no way but to set it before vs in Gods presence and to keepe it continually vnder the straight watch of a vigilant eye that it may not slip away at vnawares as it hath done often in former times And this the Lord requireth as necessary in this case Take heed to your selues that your heart be not deceiued and ye turne Deut. 11. 16. aside that is lest you heart deceiue your heart your corrupt and deceitfull heart preuailing against your heart which is sanctified and regenerate for neither can the world nor the deuill draw vs away from God till our sinfull flesh and corrupt nature betray vs into their hands And of this also the Apostle giueth vs warning Take heed saith he brethren lest there bee Heb. 3. 12. in any of you an euill heart of vnbeliefe in departing from the liuing God Fourthly this watch is necessary because without it we are apt to relapse into our former condition of the sleepe of sinne For wee are in this life like men not thorowly awaked but betweene sleeping and waking so as we may say with the Spouse I sleepe but my heart waketh and if we be not Cant. 5. 2. continually vsing all good meanes to keepe vs waking wee will but open our eyes and shut them againe and as it vvere but turne vs to the other side and so returne to our former sleepe Wee are like men but nevvly recouered out of dangerous diseases vvhich haue great need to looke vnto themselues seeing vpon euery slight cause the least taking of cold or distemper through ill diet they are ready to relapse into their former sickenesse Wee are like vveakelings that can but hardly goe and yet must needs trauell in slippery places or as it vvere aloft vpon a narrovv beame vvhere vve often slip and are sure to catch grieuous falls vnlesse vvee carefully watch ouer our selues and looke diligently to our footing and being falne are sure to perish vnlesse wee rise vp againe and recouer our selues by vnfained repentance according to that of our Sauiour Remember from whence thou art falne and repent and doe thy first workes or else Apoc. 2. 5. I will come against thee quickly c. The which relapses and falls be most dangerous vnto our spiritual life because they make our estate worse then it was before our conuersion when as we were sicke in sinne and death seeing we are but like men who in their departure are dawed as they say and wakened by the out-cries of the standers by who reuiue not to liue but to dye againe and so to indure the paines of a continued sicknesse and double death in which respect our Sauiour Christ saith that the end of Math. 12. 45. such is worse then their beginning And the Apostle Peter affirmeth that it 2. Pet. 2. 21 22. had been better for them not to haue knowne the way of righteousnesse then after they haue knowne it to turne out of it like the dog to his vomit or the washed sow to her wallowing in the mire Lastly in regard of our selues this watch is necessary because without it we can haue no assurance that we are spiritually inlightened and awakened out of the sleepe of death For this is the difference which the Apostle maketh betweene the faithfull and the vnbeleeuer that these still lye sleeping and snorting in the darke night of ignorance and errour doing in the darke the workes of darknesse and wholly neglecting the Christian Watch but the other being children of 1. Thes 5. 5 6 7. the light and of the day doe not sleepe as doe others but watch and are sober and being of the day doe the workes of the day putting on the brest-plate of faith and loue and for an helmet the hope of saluation And as there are great and manifold causes respecting our selues which make this watch necessary so also in respect of the enemies of our saluation who being powerfull and politicke farre mightier then we and yet many to one doe labour by all meanes to worke our destruction The which argument alone should keepe vs waking for when should we vvatch if not in the time of our Christian warfare when as we are beset on all sides with such dangerous and malicious enemies especially if we consider that the chiefe commander of all these forces Satan that roring rauening Lion neuer 1. Pet. 5. 8. slumbreth nor sleepeth but goeth continually about and watcheth all opportunities of working our destruction And therfore if they be so watchfull that they may worke our ruine by casting vs into the deep sleepe and spirituall lethargie of sin death how vigilant and carefull should we be by preuenting their malice to escape this imminent desperate danger §. Sect. 3 That this watch is most profitable because it helpeth vs much to the leading of a godly life The reasons which may induce vs to keepe this watch respecting our profit are also diuers First because it helpeth vs much to the leading
spirituall ioy vnspeakable and glorious when as we are sure that nothing can hurt vs or hinder our saluatioÌ but all things euen afflictions themselues shall worke together for the best Now what is this but to haue a heauen vpon earth when as in this momentany life those eternall ioyes are begun in vs For as the Apostle telleth vs The Kingdome of God is righteousnesse peace and ioy in the holy Rom. 14. 17. Ghost Fourthly by this Christian watch we are fitted to beare all estates so as the great saile of prosperity shall not ouer-set vs whilest vvee take heed vnto our hearts that they be not vvithdravvne from God and fastened vpon vvorldly things nor be forced by the stormes of afflictions to strike saile and desist in our course tovvards our heauenly Countrey much lesse to dash against the rockes of despaire being assured that they Heb. 12. 6. are the signes of our adoption euidences of Gods loue and that by these manifold tribulations we shall enter into the Kingdome of heauen Fifthly by Act. 14. 22. this vvatch vve are made ready for the comming of Christ vnto Iudgement and prepared to enter into the ioy of our Master as we see in the parable of the faithfull seruant and the wise Virgins so as when the time approcheth the terrours of it need not to daunt vs but rather expecting him with his reward in his hand we may with confidence and ioy hold vp Luk. 21. 28. our heads because our full Redemption draweth neere Finally by this watchfulnesse we are assured of blessednesse seeing our Sauiour hath pronounced such as thus watch for his comming blessed in so doing Blessed saith he Luk. 12. 37 38 43. Math. 24. 46 47. are those seruants whom the Lord when he commeth shall finde watching Verily I say vnto you that he shall gird himselfe and make them to sit downe to meate and will come forth and serue them and make them owners of all his goods In which regard he calleth them Blessed blessed and the third time blessed to Apoc. 16. 15. shew that they are thrice blessed and euen perfected and consummate in blessednesse which keepe constantly the spirituall watch and are thereby alwayes in readinesse and prepared for his comming CAP. XIII Of the meanes whereby we may be inabled to keepe the Christian watch §. Sect. 1 The 1. meanes is temperance and sobriety and the second the feare of God THe last thing to be considered in this spirituall watch is the meanes whereby we may be inabled to keepe it the which I will but briefly touch because they are so fully handled in the fore-named Treatise The first meanes are sobriety and temperance the which as they much further vs in the naturall watch so are they singular helpes to inable vs vnto the spirituall Whereof it is that in the Scriptures they are ioyned and inioyned together as mutuall causes one of another Be sober 1. Pet. 5. 7 8. and watch We are not of the night nor of darknesse therefore let vs not sleepe 1. Thes 5. 5 6. as doe others but let vs watch and be sober And our Sauiour Christ perswading vs to this spirituall watch and arming vs against the deepe security of the latter dayes giueth vs in charge as a notable meanes to cause the one and preuent the other that we take heed vnto our selues lest at any time Luk. 21. 34. our hearts be ouercharged with surfetting and drunkennesse and the cares of this life and so that Day come vpon vs at vnawares Which meanes of watchfulnesse when Noah and Lot neglected they soone fell into a dangerous sleep of sinne Neither must this temperance and sobriety extend onely to meates and drinkes seeing we may be drunke with the intoxicating cups of pleasures and carnall delights and surfet vpon worldly prosperity and earthly things when we doe too hungerly affect them in our desires and set our hearts immoderately vpon them but they must reach also as I shewed before when I spake of sobriety to the right ordering of our minds in the vse of all temporary blessings in a due manner and measure so as they may be helpes and not hinderances vnto vs in all the duties of a godly life which if we neglect we may surfet and be spiritually drunke Esa 29. 9. and 51. 21. though we be neuer so temperate in the vse of meats and drinkes The second meanes to make vs watchfull is to nourish in our hearts the true feare of God not a seruile feare which will make euery slaue watchfull ouer his wayes for feare of the whip but a filiall and child-like feare which will cause vs to keepe ouer our selues in all things a diligent watch that we may doe nothing displeasing in his sight who so loueth vs and whom we so loue and contrariwise that wee may so carry our selues in the performing of all good duties as that God may be well pleased in vs and we in him he delighting to doe vs good and wee delighting to praise his goodnesse Of which filiall feare the Psalmist speaketh There is Psal 130. 4. mercy with thee that thou maist be feared And this is the feare which the Lord Ier. 32. 42. promiseth in the couenant of grace that he will put it into the hearts of his children and seruants that they may not depart from him This is it which as the Wise man telleth vs causeth men to depart from euill as wee see in Prou. 14 16. and 16. 6. the example of Iob who is said to be a man fearing God and eschewing euill And therefore Dauid desiring to restraine men from sinne putteth as it were into their mouthes the bridle of Gods feare Stand in awe saith he Psal 4. 4. and sinne not And contrariwise if this feare be not in vs and our hearts be taken vp with carnall security wee presently neglect to keepe any watch like a City which feareth not the approch of any enemies and rush without care into all wickednesse And this the old Serpent knew well who hauing no hope to preuaile against our first Parents so long as being afraid Gen. 3. 4. of Gods threatening they kept their watch hee perswaded them first to cast out this feare by vnbeliefe whereby becomming secure they were easily drawne into transgression This made Abraham thinke that the Egyptians were ready for all wickednesse because the feare of God was not Gen. 20. 11. Psal 36. 1. in the Land And the Psalmist telleth vs that the transgression of the wicked perswaded him to conclude that there was no feare of God before their eyes And finally the Apostle hauing repeated a whole bead roll of many sinnes which had defiled euery seuerall part of wicked men maketh the same conclusion with the Psalmist that because they were destitute of Gods feare this was the cause which made way for all the rest Rom. 3. 18 19 20. §. Sect. 2 The third
it and haue a plaine example to leade vs as it were by the hand and to inable vs to frame the like vpon other occasions The reasons may be reduced to the same heads which I propounded in the generall consideration of this duty all which doe specially and chiefly belong to this kind of meditation as being aboue the other much more excellent profitable and necessary For if it bee a priuiledge of excellency to come into Gods sight then much more for some good time to continue and conuerse with him if wee may thinke our selues highly aduanced if we may for the least moment be admitted into his presence and suffered to salute him then how much rather when we may be permitted to haue free conference with him and our soules in his presence But as it is truly said of all things excellent that they are also hard and difficult so may both these be truly verified of this exercise then the which as no other is more excellent prayer and contemplation excepted which exceed in some degrees in the same kind so there is none besides them of greater difficulty First in that our corrupt nature is not more auerse vnto any other duty both because we take our whole delight in things that are connaturall and subiect to the senses and our mindes are soone tired with meditating seriously vpon those things which are meerly intellectuall and abstracted from the senses and also because our carnall hearts which take their chiefe pleasure and contentment in thinking vpon and affecting worldly things are ready to murmure and repine when they are restrained of their liberty and kept hard to this spirituall taske and to breake loose and fly out euery hand-while that they may roue and wander after their wonted delights Secondly because in other spirituall exercises as hearing the Word reading and conferring with others we haue but to deale with men as we conceiue it at least in respect of immediate actions obiects and intercourse which wee performe with greater alacrity because the senses are exercised in them about outward things But in this exercise of meditation wee are soone wearied as the senses exercized about excelling obiects both because the subiect matter about which we discourse in our minds is spirituall and heauenly and also because vve cast vp our accounts lay open our sinnes search out our vvants and vveaknesses seriously examine our hearts hovv vvee haue behaued our selues in the doing or neglecting of our duty and laying them naked before God without all hypocrisie confessing our sins of which we finde our selues guilty accusing our selues where wee are faulty discouering our wants and weaknesses wherein we are defectiue all which are not done before our equals but before the glorious King of heauen and earth as malefactors before their Iudge whose might and Maiesty soueraignty and power of life and death may iustly ouer-awe vs. The which difficulties notwithstanding must not so much discourage vs from this exercise as the excellency must incourage vs to vndertake it with so much the more strong resolution and earnest indeuour §. Sect. 4 The singular profit of ordinary meditation To which purpose let vs further consider that as this kind of meditation is aboue all other most excellent so also it exceedeth in vse and profit For it is the spirituall food of the soules by which they liue and thriue in all sauing graces and are strengthened vnto the performance of all Christian duties It weaneth our soules from the world and worldly vanities and sequestreth and appropriateth them to religious vses More especially it inlighteneth our vnderstanding and maketh vs in discoursing of spirituall things to see them much more cleerly and perfectly for as wee are wont to say of our bodily parts and members Vse them and haue them because their exercise is the meanes to continue their health and increase their strength so may it also be truly said of the inward faculties of the soule the vnderstanding and discourse of reason which if they bee vsed grow more strong and vigorous but if we accustome them to sloth and idlenesse they will soone languish and waxe faint and weake in their functions and operations Now by this inlightening of the mind wee come to a more cleere knowledge of God and Iesus Christ whom to Joh. 17. 3. know is life eternall By it we vnderstand more perfectly his Word and will in which respect meditation may be fitly called the hearts commentary and are thereby guided in the way of his Commandements For if by meditation we bind them continually vpon our hearts when wee goe they Pro. 6. 22 23. shall leade vs as the Wise man speaketh By it also we attaine vnto the true knowledge of our selues and of our owne hearts which are so deceitfull that they cannot otherwise be well discerned For as our Sauiour hath Mat. 12. 34 35. taught vs such as the thoughts are such also is the heart such as the streames are such likewise is the fountaine from which they spring And therefore euill thoughts doe argue an euill heart euen as contrariwise good thoughts and holy meditations doe shew that the heart is good also For howsoeuer our words and workes are liable to much hypocrisie because in them we may often aime at worldly respects and to approoue our selues vnto men rather then vnto God yet it is not so with our thoughts which are onely knowne to God and our owne consciences and not subiect to the view and censure of any other By it wee come to the knowledge of our manifold corruptions and the malignity of our natures and to discerne the blindnesse and worldlinesse of our mindes the peruersenesse of our willes the security and hardnesse of our hearts and innumerable other vices and corruptions which otherwise would bee vnknowne vnto our selues euen as they are now vnknowne to others Yea by this disquisition we doe not onely finde out this noysome filth and heapes of vncleannesse as it were in secret corners but also are set aworke to vrge out of our hearts and mindes these wicked thoughts and filthy lusts which would otherwise like pernicious humours in the body lye lurking in them and bee the causes of our soules sicknesse and innumerable euils and being emptied of these wicked thoughts and noysome lusts wee are heereby mooued and stirred vp to replenish our mindes and hearts with heauenly cogitations and holy desires and when wee haue admitted them to hold them fast that the other may not returne and recouer their possession Moreouer by this Meditation our memories are exceedingly strengthened and made faithfull Registers of good things Our consciences are preserued pure when as heereby wee are kept from falling into any knowne sinne or if wee haue falne through infirmity doe not lye in it but purge away these spirituall defilements by faith applying vnto them the blood of Christ and by rising out of sinne through vnfained repentance Our iudgements likewise heereby are much improoued
quickned and confirmed whilest as one saith It distinguisheth things confused and collecteth them being Bernard de consid lib. 1. scattered searcheth out secrets and seeketh after truth examineth things probable and findeth out such as are fained and coloured disposeth of things to bee done and thinketh and considereth of that which wee haue done Our wills likewise heereby are purged from their stubbornenesse and rebellion and by conuersing with God learne to frame and fashion themselues in obedience to his most iust and holy will and to chuse and refuse good and euill according to the direction of holy reason §. Sect. 5 That this Meditation effectually worketh vpon the heart and affections for the sanctifying of them And as it thus powerfully worketh vpon the superiour faculties of our soules so with much more efficacie vpon our hearts and affections For it not onely purgeth our hearts from vncleane and noysome lusts and replenisheth them with holy and heauenly desires but also mollifieth their hardnesse and maketh them soft and tender and as the waxe when it lieth in cold places groweth so hard and stiffe that it will breake rather then bow but being laid in the Sunne becommeth soft ready to melt and fit to take any impression so when wee neglect this duty our hearts being estranged from God become hard and obdurate but when by Meditation we draw neere vnto him the beames of his fauour shining vpon our hearts doe make them soft and flexible and so fit for any holy impression which hee is pleased to make in them And thus when our hearts are dead and dull this holy exercise will quicken and reuiue them and when they begin to bee drowzie through carnall security it awakeneth and rowzeth them vp that they doe not lye snorting in the sleepe of sinne It doth as much as any other Christian exercise worke vpon our affections purging them from worldlinesse and sensuality and sanctifying and fitting them for Gods seruice It inflameth our loue towards God and all spirituall and heauenly things for as in worldly matters of looking commeth louing so heere by meditating vpon these greater excellencies and taking as it were a full view with the eyes of our minde of their beauty and perfection wee come to haue our hearts inflamed with their loue and long after nothing more then their fruition It kindleth also our zeale and deuotion in Gods seruice when as thereby we come to see that it is the maine end of our comming into the world that all other labour is vtterly lost and all our strength is spent in vaine which is imployed in the pursuite of worldly vanities that profit not and finally that whatsoeuer paines we take in Gods seruice is to good purpose being richly rewarded in this world and the World to come It worketh in our hearts affiance in God when as we consider of his truth in his promises and all-sufficiencie in performance and a true and sonne-like feare of him when as we thinke seriously of his infinite loue his soueraignty power and glorious Maiesty It draweth vs on to performe sincere obedience not onely passiue in suffering what God inflicteth when we consider that it proceedeth from loue and tendeth to our good and the furthering of our saluation but also actiue for who will not willingly serue such a Master that duely meditateth on his goodnesse in himselfe and bounty towards vs Besides by meditating vpon Gods Law we are drawne on to keepe it when as wee consider the excellencie of it and the benefits and fruits of our obedience and as euill thoughts are a strong inducement to bring vs to euill workes so also it is in those that are good For as the Apostle Iames seemeth to make it the thoughts are the first seeds which are suggested Iam. 1. 12 13 14 into our minds and hearts the which being entertained with delight doe cause as it were the first conception of our actions and this is done when the affections are tickled and allured with the things that by the thoughts are propounded vnto them which are as ready to imbrace what the iudgement approoueth as the hungry stomake such meate as is commended vnto it by the taste And the affections moouing and inclining the will doe nourish the conception as the child in the wombe till it come to perfect shape whereupon consent follovving it is brought to the birth and produced into act opportunity seruing as the Midvvife the vvill as Vice-roy to reason hauing command ouer all the inferiour povvers and parts and inioyning them to execute that vvhich the mind first suggested the affections imbraced and it selfe liketh and approoueth Finally as it dravveth vs on to obedience so it maketh vs constant in it because it is not grounded vpon Booke-knovvledge or that vvhich entring by the eare goeth not much further but floteth in the braine and neuer descendeth into the heart the which faileth vanisheth vpon many occasions as the scorching heate of persecution the tentations of the deuil the sophisticall wiles of cunning heretikes which ouerturning such a speculatiue knowledge as it were the foundation doe bring all to ruine that is built vpon it but it is settled vpon such a knowledge as is wrought into the heart and affections by Meditation which vvill not lose their hold of those good things and sweet comforts of which they haue tasted and thorowly fed vpon to the nourishing of the soule in all Primum ipsum fontem suum id est mentem de qua oritur purificat consideratio deinde regit affectus dirigit actus corrigit excessus c. Bern. de considerat lib. 1. grace and goodnesse and strengthening of it vnto all holy duties although the knowledge of the braine being too weake to withstand such opposites doth vtterly faile both in offensiue arguments and defensiue answeres In a Word this Meditation is most profitable for all parts and purposes For as one saith It purifieth the minde that is the first fountaine from which it springeth it gouerneth the affections it directeth the actions correcteth excesse composeth our manners orderly amendeth and graceth our liues and finally conferreth experimentall and feeling knovvledge both of things diuine and humane §. Sect. 6 That the exercise of Meditation is very necessary Finally this exercise of Meditation is no lesse necessary then profitable for it is the food of our soules or if you will the stomake and naturall heate whereby it is disgested which preserueth our spirituall life without which we can no more continue in good liking and well-being then our bodies without meate For as they may liue for a good time in a weake estate and poore plight if they cast vp their food soone after they haue eaten it by vertue of some small reliques that remaine behind but can neuer bee fat healthy and strong if the meate bee not retained concocted and applied to the seuerall parts so our soules may liue the spirituall life of grace by hearing and reading
in our want of wisedome and prouidence that wee doe not rightly dispose of them and allot to all sorts of duties their seasonable times or in our worldlinesse and immoderate loue of earthly things which maketh vs thinke all time lost that is not spent about them and that we are quite vndone if but a little while we intermit our diligence in seeking of them For God by one Commandement doth not crosse another nor bringeth vs into such straits but that we may if it be not our owne fault haue seasonable time of yeelding our obedience to them all Hee would haue vs looke to our state and prouide for our families but he would not haue vs so immoderate in our care and labour that we should mind nothing else and haue no leisure for religious duties seeing hee is both able and willing to prouide all necessaries for vs and them if casting our care vpon him and relying vpon his prouidence wee set apart seasonable time for both And therefore he would not exempt Ioshua though as a man would Iosh 1. 8. thinke wholly taken vp in the warres and in the gouernment of a mighty people from spending some good part of his time in this duty of meditation And we see that Dauid himselfe though wonderfully imployed in warre and peace the gouernment of a whole Kingdome and the care of his owne family did yet much exercise himselfe in this religious duty Yet say which we ought not to doe that our worldly businesse must haue the precedence if wee would not haue it appeare to be a false friuolous and carnall pretence deuised of purpose to hide our vtter neglect and contempt of religious duties let vs at least allot vnto them some of that time which we can spare from our worldly and necessary imployments and set our selues about this exercise when our businesse is ouer Or suppose they will take vp the whole day let vs allot to this vse some small part of the night and make bold to borrow some little time from our sleepe that we may not by the vtter neglect of this duty sleep in sin and so much intend the refreshing of our bodies as that we suffer our soules to droope and languish by with-holding from them their spirituall food and the comfort of their communion and secret conferences with God For if wicked men are so vigilant and diligent in plotting and performing euill towards others and themselues that they are content to allot the time of their rest to labour in these workes of darknesse and as Dauid saith of them deuise mischiefe vpon their bed Yea if their minds bee so intentiue Psal 36. 4. and their hearts so wholly set vpon it that vnlesse they haue deuised or executed some mischieuous designe their sleepe departeth from Prou. 4. 16. them as Salomon speaketh how much rather should wee bee willing to spare some time from our sleepe that we may spend it in some such holy and heauenly meditations as may inrich vs with spirituall grace inable vs to Gods seruice and helpe vs forward in the way of saluation Finally suppose that we are so wholly diuided betweene businesse and sleepe that neither night nor day we can finde any time for this holy exercise yet we haue no colour of excuse if wee doe not set apart some time vpon the Lords Day which may be spared from publike duties in the Congregation and priuate with our families to be spent in meditations seeing then in what state soeuer we be whether bound or free Masters or seruants rich or poore we cannot reasonably pretend any such excuses of distraction by our worldly businesse all which we are bound to set apart and to consecrate our selues wholly our actions words and secret thoughts to the seruice of God and to vse all good meanes which may inrich vs with grace and further our saluation and this especially among the rest for though our case and state may be such that wee are necessarily restrained from Gods publike seruice in his holy assemblies as we see in the example of Dauid and of captiues and prisoners the sicke and seafaring men and Psal 42. 1 2. and 84. 1 2 3. some seruants yet all men and in all conditions may on this day spend some time in holy meditations vpon some things which they haue obserued out of Gods Word or workes As for that last pretence of wanting a fit and priuate place for meditation by reason that we are straitened in our dwellings and haue alwayes some with vs in the same roome who would hinder vs in this exercise it is of so small waight that it is scarce worth the answering For there is no man that earnestly desireth to performe this duty who may not at one time or other find some conuenient place for the doing of it For if hee haue no roome in the house he may with Isaac walke abroad into the fields or if dwelling in the City he be debarred of this priuiledge hee may as Dauid exhorteth commune Psal 4. 4. with his owne heart vpon his bed and be still of which his precept hee propoundeth himselfe for an example in diuers places of the Psalmes wherein as thinking the day too short or too much taken vp with other imployments he professeth that he spent also some part of the night in diuine meditations And so much concerning the reasons which may mooue vs to this exercise and the impediments which hinder vs from vndertaking and performing it CAP. XVII Of the circumstances of Meditation as the place time and gesture of the body §. Sect. 1 Of the place of meditation IN the doctrine of meditation which is the next poynt to be handled according to that order which I before propounded I will intreat first of the circumstances of this duty and then of the substantiall parts of it The circumstances are either the subiect place or the adiuncts which either respect the time of it or the disposition and gesture of him that meditateth The place ought to be priuate that being solitary and alone wee may be free from outward distractions which would hinder vs in this exercise and that being wholly sequestred both in mind and body from all worldly impediments we may intirely and seriously deuote our selues to the seruice of God in the performing of this duty And thus Isaac when hee would meditate walked solitarily in the field our Sauiour retired himselfe sometime to the Desart sometime to the Mount of Oliues Dauid meditated Psal 4. 4. Dan. 8. 2. Act. 10. vpon his bed Daniel in his chamber and by the riuer of Vlai Peter vpon the house top So that there is no place limited to this exercise seeing God is present euery where and will be found in all places alike if we seeke him with deuout and holy hearts And therefore it is not much materiall whether we meditate either vpon our bed in the morning euening or in the night watches or in
the fall as the participation of Adams sinne guilt and punishment The propagation of their sinne and misery to all their posterity Their originall sinne and corruption of nature both in respect of their soules and bodies The ignorance and vanity of our mindes the errour of our iudgements the wickednesse and worldlinesse of all our imaginations the impurity stupidity and horrour of our consciences the losse of our freedome of will in chusing that which is good their auersenesse and rebellion against the will of God and pronenesse to all euill the blockishnesse of our memories to receiue into their keeping any good motions and their slippery feeblenesse to retaine them the infidelity security and hardnesse of our hearts the corruption and disorder of our affections and passions the pollution of our bodies their feeblenesse and lumpish heauinesse vnto any good action From which root of originall corruption haue sprung all kinds of actuall transgressions we being made thereby vtterly vnable so much as to thinke a good thought or to will that which is good Whereof it commeth to passe that our best actions in this state of corruption and vnbeliefe are no better then sinne how glorious soeuer they seeme to the world And heere wee may meditate of the seuerall kinds of actuall sinnes those that are internall as wicked thoughts errours in iudgement forgetfulnesse in our memories vncleane and carnall lusts and those which are externall secret or manifest raigning or not raigning of omission or commission in our words or deeds which we haue committed as principals or accessaries Sinnes of ignorance or of knowledge of infirmity and frailty or of contumacy and rebellion which wee haue wilfully and presumptuously committed against God The like matter of meditation the punishment of our sinnes doth minister vnto vs As namely that by our sinnes wee haue made our selues subiect to the fearfull wrath of God the curse of the Law all the plagues and punishments of this life As all external miseries which are innumerable respecting our estate as pouerty penury losses and crosses or our bodies as heat cold hunger thirst sicknesses and diseases shortnesse and vncertainty of life and death it selfe So also the internall miseries of the soule as terrours of conscience and griefes of minde or contrariwise to be giuen vp of God to our security and hardnesse of hart infidelity finall impenitency and to a reprobate mind And finally the eternall and euerlasting punishments of body and soule in their separation from God and the vnspeakable torments of hell fire And finally we may meditate of the remedilesnesse of this our miserable condition in respect of any created helpe of men Angels or any creature as the top and consummation of all our misery seeing the infinite Iustice of God being offended by our sinnes would not admit of any finite satisfaction The which kind of meditations vpon sinne and punishment serue not only to humble vs before God by bringing vs vnto a true sense of our sinne and misery to make vs to deny our selues in the worke of our Redemption and to fly vnto Christ but also cause vs to admire and praise Gods mercy and goodnesse patience and long-suffering who hath so long borne with vs in the state of infidelity and hath not inflicted vpon vs all these fearfull punishments which our sinnes haue deserued yea to inflame our hearts with most feruent loue towards God and his Christ and holy Spirit who seeing vs in this wretched plight loaded and defiled with the filth of sinne and guilty and liable to all punishments and miseries did pitty vs in this miserable estate and when there was no other meanes of saluation and deliuerance from all these euils wrought our freedome and redemption by the death and obedience of the Lord of life §. Sect. 6 Of the great worke of Redemption by our Sauiour Christ The which great worke of our Redemption by Christ doth aboue all other parts of Diuinity minister vnto vs most plentifull and fit matter for our meditations as seruing notably to worke in our hearts a true hatred of sinne to inflame them with Gods loue to worke them to his feare to kindle in them the zeale of his glory to confirme our faith strengthen our affiance and hope renew our repentance and to stirre vs vp to performe with all cheerfulnesse the duties of a godly life that by walking before him in holinesse and righteousnesse we may glorifie him who hath redeemed and made vs his owne at so high a price Now the poynts which heere affoord vnto vs matter of meditation are manifold As first that it was necessary wee should haue a Sauiour and Mediatour betweene God and vs seeing in his Decree of Election he hath ordained the meanes as well as the end and that none but Christ could saue vs who is the foundation of our Election In Christ wee may meditate both vpon his person and offices And in his person consider both his natures and states both of humiliation and exaltation Heere wee haue plentifull and profitable matter of meditation concerning the Incarnation of Christ his Conception by the holy Ghost in the wombe of the blessed Virgin the framing and sanctifying of his humane nature the assuming and vniting of it to the Diuine nature by a substantiall vnion without confusion separation or alteration of either nature in their properties His Birth and Circumcision and that this Christ borne of the Virgin Mary is the true Messias So likewise we may meditate on his Office of Mediatorship as that he is the alone Mediator betweene God and man How he was called to his office and the testimonies of it of his Baptisme fasting in the Wildernesse and Diuine vnction with the Spirit aboue measure Of the eternity of his Office and parts of it being anoynted of God to bee our Prophet Priest and King Of his Propheticall Office whereby hee hath both outwardly reuealed vnto vs the knowledge of God and his will and inwardly inlighteneth our minds to conceiue it by his grace and holy Spirit and of the confirmation of this doctrine by miracles Of his Priestly Office and of his All-sufficient satisfaction for our sinnes Of his perfect obedience both actiue whereby he hath fulfilled the Law for vs and passiue whereby he hath suffered all those punishments which were due vnto vs for our sinnes And this yeeldeth vnto vs most excellent and profitable matter of meditation in all the parts thereof as his tentations in the Wildernesse by the diuell the manifold miseries which hee indured as pouerty hunger wearinesse contempt disgraces scoffes and bitter taunts reproches slanders reuilings and such like which he suffered in the whole course of his life and those his passions and sufferings a little before his death as his internall and bitter agony in the Garden where his wrastling with Gods wrath and the burthen of his Fathers heauie displeasure for our sinnes which he had taken vpon him forced out of his most blessed
consciences from dead works and their naturall impurity the sanctity of our memories whereby they become faithfull Registers of good things the freedome of our willes in chusing good and refusing of euill the suppling softening and sanctifying of our hearts the rectifying right ordering purging and and renewing of our affections as loue hatred confidence hope feare despaire ioy sorrow anger zeale and the rest The sanctity of our bodies and outward actions appearing in our new obedience and good workes The integrity sincerity alacrity and constancy of them the parts of this obedience which are the denying of our selues and the profession of Christ How we are to deny our selues namely by resigning vp our selues wholly vnto God to be not onely his seruants but also his souldiers in the Christian warfare where we may take occasion to meditate of that due preparation which is required to this warfare and of the Christian armour and of the conflict it selfe consisting in the manifold tentations of our spirituall enemies and our resistance and of our standing and falling in it How we are also to deny our selues in taking vp our crosse and following of Christ bearing with patience whatsoeuer afflictions hee imposeth and of the meanes whereby we may attaine vnto it In respect of our profession of Christ we are to meditate how we are to carry our selues towards Christ himselfe and how towards his members How wee are to professe Christ at all times by inuocation and calling vpon God in his name and mediation And here we haue much profitable matter of meditation concerning prayer both in respect of the doctrine and vse of it of which I haue before spoken and the particular practice of it in the Lords Prayer of which we may profitably meditate proceeding from one petition to another The profession of Christ in time of danger which is either the profession of the mouth by Christian apologie or of the fact by suffering persecution and martyrdome of which we may meditate and the meanes whereby we may be prepared and strengthened vnto them The profession of Christ respecting his members is our edifying them by instruction admonition exhortation consolation and good example or our helping and relieuing them by the workes of mercy and almes-deedes whereon we may profitably meditate and of the motiues and meanes whereby we may be stirred vp and inabled to performe them And finally our perseuerance in grace and in all these Christian duties euen to the very end of our liues which is the consummation of all the rest is necessary to be thought vpon our certainty of it and by what meanes wee may come to this assurance And thus wee must meditate on the degrees of Gods executing the Decree of our election in this life In respect of the life to come hee executeth it by our glorification of which we may meditate as it is begun or perfected It is begun at the death of the Elect whereby their soules being separated from their bodies are receiued into the ioyes of heauen The which our death is an excellent subiect of meditation as of the nature of it to the elect the certainty of it and vncertainty of the time of our preparation to it and meanes whereby we may be armed against the feare of it §. Sect. 8 Of the meanes of executing the Decree of reprobation Contrariwise there is much matter of meditation afforded from the proper meanes of Gods executing the Decree of reprobation in the wicked as both from the foundation of it the fall of Adam and the hatred and wrath of God following vpon it and also from the degrees of executing this Decree in the wicked and vnfaithfull which are proper to those which are either called or not called or common to them both The former are either hypocrites or openly prophane The degrees proper to these are an vneffectuall calling and their relapse from it into their former wickednesse Here we may meditate of the degrees of this calling which are inward illumination of the minde in the knowledge of the truth worldly and carnall penitence and sorrow arising from terrour and feare or sense and feeling of punishment temporary faith taste of heauenly gifts and externall reformation of life Where wee may consider how farre a reprobate may goe in Christianity and what reall and substantiall differences we can obserue betweene those shewes of graces which are in them and the truth of them in our selues that wee may be the better assured of our sincerity and vprightnesse before God The degrees of relapse in those which are thus vneffectually called are first that they are deceiued with sin and the fraud of their owne deceitfull hearts from whence their hearts become hardened and from thence stubbornly peruerse and so through incredulity not assenting to the truth of Gods Word they breake out to open prophanenesse which is in the end accompanied with despaire and finall Apostacie Vpon all which wee may meditate that wee may make our owne calling and election sure by withstanding the first degrees of Apostacie watching ouer our selues as the Apostle warneth vs that we be not hardned and drawne away by the deceitfulnesse of sinne that there be not found in vs an euill heart of vnbeliefe Heb. 3. 12 13. in departing from the liuing God The degrees of executing this Decree in those which are not called who for the most part are ignorantly superstitious Idolaters Pagans and Atheists are the holding and detayning of the truth in iniustice naturall ignorance and vanity of mind hardnesse Rom. 1. 20 21 c. of heart a reprobate minde and committing of sinne with greedinesse And the degrees common to both are their pollution with all sinne and wickednesse in their liues and their entrance into condemnation at their death when as their soules being separated from their bodies are cast in the torments of hell and pursued with the wrath of God On all which we may meditate that we may take occasion to magnifie Gods Iustice towards them in their deserued punishments and his free grace and vndeserued loue towards vs who being in the same masse and lumpe of corruption are separated from them and made vessels of honour that Gods grace and mercy might be magnified in our saluation §. Sect. 9 Of the eternall execution of Gods Decree at the end of the world c. Of the eternall execution of Gods Decree wee may likewise meditate which shall be at the end of the world and is either generall respecting 2. Pet. 3. 11 12 13 14. the whole world as the destruction of it with flaming fire which consideration the Apostle Peter maketh a strong motiue vnto godlinesse that we may be found of God in peace without spot and blamelesse and the renouation and perpetuall conseruation of it or else the speciall execution of it in the inhabitants of the world which shall be at the generall Iudgement and the eternall retribution which followeth it And heere we may profitably
which we did prepare them whereof if wee faile all our former labour will be vaine and fruitlesse For as it doth not auaile a man for the preseruation and comfort of his life that his granaries and store-houses are full of all good prouision no not to haue his table throughly furnished with all variety of meats if he doe not feed vpon them nor to haue his chests and wardrobe full of apparell if he doe not put them on nor miser-like to hoord vp treasures in abundance and neuer conuert them to vse nor imploy them for the reliefe of his necessity and comfort of his life so it will not profit vs at all for the nourishing strengthening and refreshing of our soules to make prouision in all kinds and to lay it vp in the store-house of our minds and memories if it be not applyed to our hearts and affections which are the most essentiall and vitall parts of a true Christian that they may nourish and comfort them and make them actiue and able to performe with cheerfulnesse all holy duties of a Christian life To which purpose there is further required after we haue by the discourse of our vnderstandings cleered and inlarged the matter whereon wee meditate with much variety that we now labour to bring all which wee haue thought vpon by speciall application to our owne particular vse and to worke and inforce it vpon our hearts and consciences that they may haue a liuely taste and thorow sense and feeling of it stirring vp our affections according to the nature and quality of the matter either to holy loue or hatred to admiration or contempt ioy or sorrow hope or feare desire or abhorring confidence or shame and so in the rest Thus if the subiect matter of our meditation be good both in it owne nature and vnto vs we are by considering the Authour and end of it the beauty and excellency the profit and benefit the necessity of hauing it and the misery of wanting it to worke it into our hearts by inflaming them with the loue and desire of it by stirring them vp with admiration in their pursuit and ioy in their fruition by affecting them with hope of obtaining them either in respect of matter or degree and with care and feare of losing or lessening them But if it be euill and wicked wee are by considering the causes and fountaine from which it springeth the pernicious ends whereto it tendeth the mischieuous effects which it produceth the deformity and basenesse the losse and misery vnprofitablenesse and maliciousnesse of it to worke our hearts to a further detestation and lothing to a contempt auersation and abhorring of it if by the tentations of our spirituall enemies it be pressed vpon vs or to shame and sorrow if they bee tainted with it and haue giuen it admission Neither must we content our selues with weake motions in this kind but wee must labour to worke in our hearts feruent affections and such as discouer much zeale and deuotion not thinking it enough to taste of these spirituall meats which the discourse of our vnderstandings hath set before vs and so to leaue them as it were standing vpon the table without receiuing by them any further benefit but we must hunger and thirst after them with longing and earnest desires we must labour to haue a thorow sense and feeling of their comfortable sweetnesse yea wee must swallow them downe and digest them not so much in our stomackes as in the ventricles of our hearts to increase the vitall spirits of our soules which may inable vs to liue the life of grace and make vs fit and vigorous for spirituall motion And the more we finde our selues affected with these spirituall delicacies and the more sweetnesse and benefit we rellish in them the more earnestly must we still stirre vp our affections to goe on in this spirituall pursuit setting vp as it were all our sailes when wee haue got a prosperous gale and when we are come to a good veyne in this golden mine we must not bee satisfied when wee haue made an entrance but dig into it further with more diligence incouraging and comforting our selues in this delightfull labour with these first good beginnings §. Sect. 4 That we must not be discouraged though we cannot at the first feele the fruit of our meditations But what if we cannot after some good indeuour feele the sweetnesse of this exercise yet we must not be discouraged and giue it ouer but vse all good meanes to recouer our taste and spirituall appetite seeing the cause of the defect is in their indisposition and not because this spirituall food wanteth sweetnesse And seeing it is not a matter intellectuall and subiect to the discourse of the mind but rather of sense and practice caused by a secret fitting and application of it to the obiect which is principally done by the Spirit of God working in our hearts and instrumentally by a liuely faith therefore we are not to labour so much to stirre vp our affections that we may rellish this sweetnesse by discourse of reason which worketh little vpon the sense and appetite and much lesse by vehement agitation of the body and outward parts to draw on passion like Actours vpon a Stage as some haue foolishly prescribed but applying the poynts whereon we haue discoursed by faith let vs labour to gaine the rellish and taste of sweetnesse in them rather by prayer then by arguments Neither let this discourage vs and interrupt our exercise but let vs submitting our selues to the good will and pleasure of God wait his leisure with meeknesse and patience expecting when he will be pleased to descend into our hearts by his holy Spirit to mooue and excite our affections as somtime the Angell into the Poole that hee might trouble the waters According to that in the Lamentations It is good that a man Lam. 3. 26. should both hope and quietly waite for the saluation of the Lord. Which if wee doe we shall assuredly finde the fruit of our labour For as the Prophet speaketh of vision so may I of this spirituall visitation It stayeth but for Habak 2. 3. the appoynted time but at the end it shall speake comfort to our hearts and not lye Though it seeme to tarry wait for it because it will surely come it will not tarry Yea if we be not discouraged with this delay but continue our exercise in obedience to God labouring to performe it as we are able when we cannot doe it in such perfection as we would the Lord when hee commeth to visit our hearts will bring in his hand double wages rewarding both our obedience and duty and also our faith and patience by filling our hearts with spirituall comforts quickening their appetite and replenishing them with holy affections So that though like greene wood they are not presently inflamed but need much blowing before they can be thorowly kindled yet if wee continue they will through Gods
promises and all-sufficiency in performance the profit of it in this life seeing it bringeth with it peace of conscience and ioy in the holy Ghost and maketh way for our eternall saluation in the life to come the necessity of it seeing without it nothing can saue vs with it no sinne can condemne vs being an inseparable fruit of faith which is the alone condition of all promised happinesse c. And these with many other are the causes O my soule which all concurre together to worke thy heart vnto vnfained repentance which being in themselues so powerfull and preualent to produce this effect will leaue thee quite without excuse if they be not effectuall to this end §. Sect. 7 Of the matter forme parts of repentance and first of humiliation And now my soule that thou seest the efficient causes of repentance consider also the matter and forme of it as they meet together in the parts thereof which are humiliation and godly sorrow for thy sinnes and turning vnto God by reformation and amendment the former part more directly expressing the matter the latter the forme of thy repentance And both these the Scriptures conioyne in this one worke For thus Salomon speaketh of it when they shall humble themselues and turne from their euill 2. Chro. 7. 14. wayes and Ioel exhorteth the people to turne vnto the Lord with weeping to Joel 2. 11 12. Act. 26. 20. rend their hearts and not their garments and to turne vnto the Lord. Howsoeuer in many places they name but one of them and thereby vnderstand the other And therefore O my soule see that thou disioyne not those things which thy God hath ioyned together content not thy selfe with Esa 58. such a sorrow as bringeth foorth no amendment which was reiected in Ahab Iudas Cain and the people of the Iewes for these teares like filthy waters doe but the more pollute thee and this worldly sorrow proceeding 2. Cor. 7. 10 11. not from hatred of sinne or loue of God but from selfe-loue and feare of punishment causeth death and is a sorrow which must be sorrovved for nor yet vvith such an amendment vvhich ariseth not from sense of sinne and godly remorse and sorrovv for it vvhich vvas the repentance of Herod who is said to haue done many things according to the Baptists doctrine and direction but not to haue sorrowed for sinne past as hee obeyed for the present of Iudas who was outwardly reformed as the other Apostles but neuer truely and thorowly humbled and so of Demas and many ciuill worldlings and temporaries who in many things change their course from euill to good but haue no change of their hearts grounded vpon vnfained contrition and humiliation But what is this but to build without a foundation and to dismember and destroy this perfect body by pulling one part from another And therefore my soule ioyne these parts in thy repentance lay first the foundation and then build vpon it bewayle thy sinnes with bitter griefe and then forsake them in heart and action and turne to thy God in amendment of life Now vnto this humiliation thou must first be prepared by the Law which like a Schoole-master whippeth thee and maketh thee to cry out in the sense of thy sinnes and the curse due vnto them and vtterly to deny thy selfe and thine owne righteousnesse as altogether insufficient to satisfie Gods Iustice and then it must be wrought in thee by the Gospell which reuealeth vnto thee the perfect righteousnesse and obedience of thy Sauiour Christ by which his Iustice being fully satisfied his wrath also is appeased the pardon of thy sinnes if thou bathe thy selfe in the blood of Christ by the hand of faith and assureth thee that thou art reconciled vnto God and become his child by grace and adoption The which will make thee to melt and resolue into teares of vnfained sorrow for thy sinnes whereby thou hast displeased so gracious a Father which godly griefe will cause repentance not to bee repented of And this is that sound humiliation which the Scriptures doe so often call for which thou mayest discerne if it be truely in thee by diuers signes that alwayes accompany it For the obiect of it is not punishment chiefly but thy sinne and not sinne as it stingeth and tormenteth thy conscience but as it is an offence which hath displeased thy God causing thee to say vnto him with Dauid Take away my sinne and purge me from my guilt and not with Pharaoh Let my sinne alone but take away this plague It alwayes causeth thee to draw neerer vnto God that thou mayest begge and obtaine pardon and not to flee from him to escape his punishing Hos 6. 1. hand It worketh repentance and reformation of those sins which we bewayle and not like children to lye still and cry It is a willing and free-will Psal 51. 17. offring of thine heart in which as God is delighted so is it pleasing and sweet vnto thee causing thee to lift vp thine head with hope and comfort when thou art thus humbled and to reioyce in such sorrow and is not pressed out of thee by the waight of Gods wrath the curse of the Law or smart of punishment The effects of this thy humiliation is that it driueth thee to God by prayer wherein thou humbly acknowledgest thy sinnes accusing thy selfe for them as liable to the curse by reason of their guilt aggrauating them by many circumstances condemning thy selfe as worthy of all punishments temporall and eternall iustifying Gods righteous iudgement if he should impose them magnifying his mercy with the repentant Church if hee spare thee in any and doe not vtterly consume Lamen 3 22. thee After which confession there followeth an humble and earnest suite for pardon and remission wherein thou must with Dauid cry out vnto thy God Haue mercy vpon me O Lord according to thy louing kindnesse according to the multitude of thy tender mercies blot out my transgressions wash mee Psal 51. 1 2. thorowly from mine iniquity and cleanse me from my sinne §. Sect. 3 Of the second part of repentance which consisteth in conuersion and amendment The second part of thy repentance O my soule is thy conuersion and amendment whereby thou turnest from thy sinnes vnto God desiring and indeuouring to serue and please him in newnesse of life the things from which thou must turne O my soule are thy sinnes yea from all thy sinnes great and small none being so great that they need to discourage thee seeing they are incomparably exceeded by Gods infinite mercies and the All-sufficient merits of thy Sauiour nor any so small that thou shouldest neglect amendment seeing the least bring euerlasting death if they be not washed away with the blood of Christ who also dyed for them as well as for the greatest Or if there bee any difference in thy conuersion from thy sinnes O my soule it must be in leauing those sinnes with
examine our selues how wee haue performed or broken our vowes and promises made vnto God and principally our promise in Baptisme how we haue shaken off the seruice of sinne Satan and the world and deuoted our selues wholly to the seruice of God How wee haue profited in mortification and what corruptions wee haue subdued and weakened which formerly were potent and strong in vs how wee haue mastered and abated our pride anger ambition couetousnesse voluptuousnesse impatiencie euill concupiscence and the rest of our corrupt affections and vnruly passions How we haue profited in newnesse of life both inwardly in our minds and hearts and outwardly in our words and actions how wee haue ruled that vnruly member our tongues and haue made them instruments of Gods glory and of the edification of our neighbours and our selues How we haue growne in Gods graces waxing daily stronger in our faith and assurance of his loue and our saluation more feruent in our loue and zeale more firme in our affiance and how we haue renewed and increased our sorrow for sinne our hatred of our corruptions especially of our beloued sinnes and how we haue in our indeuours and actions answered our resolutions of seruing God in newnesse of life How we haue furnished our selues with all the parts of our Christian Armour and kept it fast buckled vnto vs in the whole time of our warfare How wee haue kept our spirituall watch and how wee haue resisted or beene ouercome with the tentations of our spirituall enemies How we haue performed the generall duties of Christianity and the speciall duties of our callings and how we haue obserued or neglected the duties of our daily exercise as they haue before beene described vnto vs. How wee haue profited by Gods Iudgements vpon our selues or others for the mortification of our sins and weaning our hearts from the loue of the world and how his mercies and blessings his patience and long-suffering haue beene auaileable with vs to leade vs vnto repentance and to make vs diligent and cheerefull in his seruice Whether wee haue beene made more carefull by our former falls to looke better to our footing and whether the remembrance of our lost time hath not made vs double our diligence that wee may redeeme it by performing vnto God more faithfull seruice for the time to come Whether we are daily carefull to renew our Couenant with God and to preserue our selues from sliding backe in the breach of our promises Whether we decay not in our first loue but nourish it and all other sauing graces in their first feruency yea increase in them daily more and more Finally whether wee are prepared to beare afflictions and to meete death with a cheerefull and willing heart and whether our accounts bee in that readinesse that we doe with comfort and ioy expect and wish for the comming of our Sauiour Christ vnto Iudgement §. Sect. 3 That we are chiefly to examine our selues in respect of our sinnes and first our original corruption But the chiefe things wherin we must most often and seriously examine our selues are our sinnes and the miseries and punishments which attend vpon them And first our originall corruption whereby we haue defaced Gods Image in vs and defiled all the powers and faculties of our soules and bodies whereby being vtterly disabled vnto all good duties of Gods seruice they are prone vnto all euill and to performe seruice vnto sinne and Satan So that there is naturally no sound place in vs but from the crowne of the head to the sole of the foot nothing but wounds and bruizes and Esa 1. 6. putrifying sores Nor any sinne and wickednesse how abominable so euer the seeds whereof doe not remaine in vs wanting nothing but the tentations of the deuill the world and our owne flesh to make them sprowt vp and come to their full growth as oft as we get fit opportunity Neither is this the case of some alone but of all without exception one as well as another being ready to commit any outragious wickednes Dauid as well as Cain Lot as the Sodomites Peter as well as Iudas Or if they doe not it is not from the benefit of nature which is equally corrupt in all all being alike the children of wrath and dead in their sinnes but from the Spirit Eph. 2. 1 3. of God which either sanctifieth and changeth the nature of the Elect or restraineth the wicked by giuing them some common and Morall gifts for the good of humane society which otherwise could not stand if they were let loose to their naturall impiety Of which restraint if they be once freed and left to themselues they burst out with Nero Hazael Iudas 2. King 8. 13. and many others into such outragious wickednesse as in the time of the Spirits restraint their owne iudgements who are best acquainted with their owne hearts would haue thought that their natures could not possibly be inclined to such abominations Heere then is matter enough for our triall and examination to be exercised about if wee will rake in this noysome sinke of all vncleannesse and rip these old sores to the bottome Which though it be vnpleasant to corrupted nature because being ful of selfe-loue it fleeth the sight of its owne deformities and being willing to flatter it selfe with a false opinion of some natiue beauty doth abhorre the discouery of its vgly filthinesse and with the Elephant wilfully muddeth the cleere waters which would giue it a view how monstrously it is mis-shapen yet is it a consideration most necessary seeing this is the roote and fountaine of all our other sinnes whereof wee should most seriously repent bewayling and reforming this inbred corruption which if wee neglect and spend all our time about our actuall sinnes it is all one as if we should bee still chopping at the branches and let the roote liue and grow or be wholly taken vp in clensing of the streames and neuer take care for the purging of the fountaine which being polluted defiles them with its filthinesse §. Sect. 4 Secondly we must examine our selues concerning our actuall transgressions according to the Law Secondly in this examination we must call ourselues to an account for our actuall sinnes which we our selues haue committed against Gods Maiesty by breaking his Law and all and euery of his Commandements in thought word and deed The rule of which examination by which we are to come to our triall is the Law of God it selfe which by our sinnes we haue transgressed for as the Apostle saith By the Law commeth the knowledge of sinne being that straight rule which best discouereth the crookednesse of our actions and wherein and how many wayes we haue swarued from it In which course the best manner of proceeding is that we begin where God beginneth and so proceed with him from one Commandement to another examining our selues how often and many wayes we haue offended against euery one of them both by neglecting the
greatnesse and hainousnesse and maketh vs know whilst we search our sores to the bottome that they are so deepe and dangerous that they need present cure and the soueraigne salue of Christs Blood which seemed so slight whilst they were skinned ouer with colourable excuses that we thought there was no haste of the cure that euery Lord haue mercy vpon vs or shallow broken sigh was sufficient to heale them It worketh our hearts to a true hatred of them when vpon iust triall wee see their vglinesse and deformity their horrible pollution and noysome sent For howsoeuer whilst these filthy channels were vnstirred they did little trouble vs with any ill sauour yet when wee rake in these stinking puddles they make vs abhorre them and shew by their noysomnesse how much they need clensing Yea it will make vs to loath our selues for our sinnes sake and thus abhorring our selues to repent with Iob in dust and ashes according to that of the Prophet Then shall yee Iob 42 6. Ezek. 36. 31. remember your owne euill wayes and your doings that were not good and shall loath your selues in your owne sight for your iniquities and abominations And as it thus humbleth and prepareth our hearts for repentance so is it a most effectuall meanes to worke it in vs. And this Salomon intimateth where hee saith that if the Israelites hauing sinned should bethinke themselues and repent nothing that they must consider their euill wayes before 1. King 8. 47. they could repent of them And our Sauiour first requireth that the Church of Ephesus should remember from whence shee was falne and then Apoc. 2. 5. that she should repent and doe her first workes of loue Thus the lamenting Church remembring her sinnes and afflictions which they had brought Lam. 3. 19 20. vpon her was humbled and repented By reason whereof it furthereth much the worke of sanctification and helpeth to purge out of vs the relikes of our sinfull corruptions For this frequent examination will not suffer sin to sleepe with vs nor to haue any time to fortifie it selfe against vs but assone as it is entred it discouereth this enemie and will not suffer it to lay against our soules any secret ambushments It nourisheth in vs the true feare of God and maketh vs carefull to auoyd his displeasure It pulleth vs backe being ready to fall into sinne when we consider the miscries which attend vpon it and from relapsing into our old diseases when we remember with what danger and difficulty we did escape them It keepeth our hearts and consciences pure and peaceable whilst by the frequent vse of it they are preserued from the pollution of sinne or quickly purged when they are defiled It nourisheth Gods graces in vs and maketh vs constant in the wayes of godlinesse It helpeth vs much in aspiring towards perfection whilst by often reuiewing of our works we see their defects and indeuour to amend them Finally it preserueth vs from receiuing any hurt by Gods temporary Iudgements for if we would iudge our selues he would not 1. Cor. 11. 32. iudge vs and maketh vs comfortably and with ioy expect the comming of the Lord to the last Iudgement when as wee hereby keepe euen our accounts and are prepared to render a reckoning when he calleth for it §. Sect. 3 That this exercise of Meditation is very necessary The necessity of this exercise doth likewise appeare because the neglect of it depriueth vs of all the former benefits But more especially as repentance is necessary vnto saluation so this examination must necessarily goe before repentance For first we must by examination come to the knowledge of our sinnes before we can either bewaile or turne from them Whereof it is that our Sauiour calleth sinners onely to repentance that is Mat. 9. 13. such as know and acknowledge themselues to be in this number And Ieremy willeth the backsliding Israelites first to acknowledge their iniquities Ier. 3. 13 14. and then to repent of them and to turne vnto the Lord. And Dauid saith that he thought on his wayes and then turned his feete vnto Gods Testimonies Psal 119. 59. So the Lord saith of the Iewes that they should remember their wayes and be Ezek. 16. 61. ashamed And putteth consideration before repentance as a cause and meanes of it Because saith he he considereth and turneth away from all his 18. 28. transgressions implying that he could not haue turned vnlesse he had first considered of his sinnes from which hee turned And this as one excellently M. Dyke of repentance obserueth is implyed euen in nature where there is the same instrument of seeing and weeping to shew vnto vs that weeping depends vpon seeing He that sees well weepes well He that sees his sinnes thorowly will bewaile them heartily And this want of consideration the Prophet noteth to haue beene the cause why Ephraim would not turne vnto the Lord that he might heale them They consider not saith he in their hearts Hos 7. 1 2. that I remember all their wickednesse And the Prophet Ieremy noteth this to haue beene the cause of the Iewes impenitency because no man so much as demanded What haue I done Neither in truth is there any one greater Ier. 8. 6. cause why men in our owne dayes goe on in their sinnes without repentance then want of due consideration what they are doing namely treasuring Rom. 2. 5. vp against themselues wrath against the day of wrath and as it were heaping vp a pile of wood for their owne burning Neither were it possible that they should rush into all sinne like the horse into the battell if they would but examine whither they are a going and into what desperate dangers of death and destruction they plunge themselues by continuing in their wicked courses Againe without often and strict examination it is not possible for vs to finde out or auoyd the deceitfull wiles of our owne sinfull hearts seeing they are so deepe that without much searching Ier. 17. 10. wee cannot sound them to the bottome Whereof it is that the Wiseman counselleth vs that we should aboue all other obseruations looke Pro. 4. 23. to our hearts And the Apostle exhorteth vs to take speciall heed lest there should be in vs an heart of vnbeliefe in departing from the liuing God Moreouer Heb. 3. 12. Deut. 11. 16. without this diligent search whereby wee come to a sight of our wants we would flatter our selues in our weake and fraile estate as though nothing needed reformation and pleasing our selues in our owne imperfections we would neuer labour and striue after more perfection For we are naturally so full of pride and selfe-loue that as Salomon speaketh Euery Pro. 21. 2. way of a man seemeth right in his owne eyes And therefore our Sauiour exhorteth vs to take heed that the light which is in vs be not darkenesse that is Luk. 11. 35. that
residence in heauen in respect of reuealing himselfe most cleerely to his Angels and Saints and manifestation of his presence by admitting them to a more full and perfect vision of his Maiesty and glory yet being infinite and incomprehensible he filleth all places in heauen and earth with his presence containing all things and being himselfe contained of nothing Thus Salomon saith that the Heauen of heauens cannot containe him And the Lord himselfe demandeth Am I a God at 1. King 8. 27. hand and not a God farre off Can any man hide himselfe in secret places that Jer. 23. 23 24. I shall not see him Doe not I fill heauen and earth saith the Lord And Dauid professeth that he could in no place either by sea or land in heauen or in Psal 139. 7 8 9. hell goe from his presence And being thus omni-present he seeth and beholdeth all things himselfe in the meane time being inuisible For hell Iob 26. 6. is naked before him and destruction hath no couering The eyes of the Lord are Pro. 15. 3. in euery place beholding the euill and the good Darkenesse hideth not from him but the night shineth as the day the darkenesse and the light are both alike to Psal 139. 12. him He beholdeth the most hidden secrets and all things are naked and Heb. 4. 13. transparant to his sight Yea he seeth all our actions and his eyes are vpon Ier. 16. 17. all our wayes they are not hid from his face neither is our iniquity hid from his eyes Yea he cleerely discemeth not onely outward workes in the most Pro. 15. 11. secret corners but he searcheth and tryeth our very hearts and reines For hell and destruction are before the Lord and how much more then the hearts Ier. 17. 10. Iob 42. 2. of the children of men And though they be so wicked and deceitfull that they are neuer knowne vnto others and oftentimes not to our selues yet the Lord who by his infinite wisedome seeth and knoweth all things searcheth and tryeth them §. Sect. 2 That it would be a powerfull meanes to restraine vs from all sinne if we would alwayes set God before vs. The which if it were thorowly considered would be a most powerfull and effectuall meanes to mooue vs continually to walke with God to performe all duties of a godly life and to carry our selues in all our thoughts words and workes at all times and in all places as in his sight and presence If we did euer set God before our eyes and alwayes remembred that his eyes were vpon vs it would bee a notable bridle to pull vs backe and to hold vs vp when wee are ready to fall into any sinne It would make vs to watch ouer our selues that we did not doe any wickednesse which is odious and displeasing in his sight because though it bee a great fault to transgresse the Law of our Soueraigne yet it is much aggrauated by our boldnesse and impudency when we dare commit it before his face and in his sight It would make vs carefull of all our words and wayes not onely in the duties of our callings that wee did not carry our selues either negligently or deceitfully as in our tradings and dealings buying and selling but also in our sports and recreations where naturally we are most apt to forget our selues and to discouer most vanity and folly For if the presence of some graue and godly man would so ouer-awe vs that we should thereby be withheld from the most of our sinnes and if comming at vnawares and taking vs with the manner as wee are talking vainely or prophanely and doing that which is euill or mis-beseeming vs we are ready to discouer the shame of our hearts in our blushing cheekes and deiected countenances if the presence and eye of Parents and Schoole-masters restraine their children and schollers from acting their childish follies and doing such things which they haue prohibited if no malefactour is so desperately impudent as to play his prankes in the presence of his Iudge and to make him an eye-witnesse of his wickednesse then how much lesse would wee mis-behaue our selues by transgressing Gods Law if wee did alwayes remember and seriously consider that our heauenly Father Master and Soueraigne Iudge did looke vpon vs Seneca Magna pars peccatorum tollitur si peccaturis testis assistat Sen. Epist. 11. perswaded his friend Lucilius for the keeping of himselfe within compasse of his duty to imagine that some graue man as Cato or Lelius did still looke vpon him because spectators would keepe him from offending And being come to more perfection would haue a man to feare no mans presence more then his owne nor any mans testimony aboue that of his owne conscience because hee might flee from another but not from himselfe and escape others censure but not the censure of his owne conscience How much more then would it keepe vs from committing of any wickednesse if wee alwayes remembred that God looked vpon vs whose pure eyes cannot indure any sinfull pollution seeing hee also is grearer then our consciences and so vpright in his Iudgements that though conscience may be silenced for a time and giue in no euidence or bee a false witnesse yet it is as impossible to corrupt him as to escape his sentence either by flight or by making our appeale And this argument Dauid vseth to put an end to the wickednesse of the wicked because the righteous Psal 7. 9. God tryeth the hearts and the reines And Salomon disswadeth the yong man from folly and filthinesse by the same reason Why wilt thou my sonne bee rauisht with a strange woman and imbrace the bosome of a stranger For the wayes of men are before the eyes of the Lord and he pondreth all his goings Yea this should no lesse forcibly restraine vs from secret then from open sinnes seeing no man can hide himselfe in secret places that the Lord cannot Ier. 23. 24. see him for hee beholdeth not onely our most hidden actions but also Apoc 2. 23. searcheth the reines and the heart and will giue vnto euery man according to their workes and hee will bring euery worke into iudgement with euery secret Eccles 12. 14. thing whether it be good or whether it bee euill His eyes are vpon the Iob 34. 21 22. wayes of man and hee seeth all his goings There is no darkenesse nor shaddow of death where the workers of iniquity may hide themselues And this argument the Church vseth to preserue them from forgetfulnesse of God and from idolatry seeing God would search this out though men could not see Psal 44. 20 21. them because hee knoweth the secrets of the heart Neither could any thing more forcibly restraine vs from secret sinnes then a serious consideration of Gods all-seeing presence as wee see in the example of Ioseph who though he were sollicited to commit vncleannesse by his mistresse who in
vnto him and a proud scorner of his humble zeale in Gods seruice If Iehoram the sonne of good Iehosaphat marry with Ahabs daughter it will be a strong inducement to make him an Idolater and to doe euill in the sight of the Lord. 2. King 8. 18. §. Sect. 3 Examples of the faithfull who haue shunned wicked company Vnto these testimonies of holy Scriptures dehorting vs from entertaining neere society and alliance with the wicked we may adde the examples 2. King 3. 14. of Gods seruants who haue carefully shunned all fellowship with them Thus Elisha so much detested the wicked life and raigne of idolatrous Iehoram that had he not respected the presence of Iehosaphat who was in his company he would not as he professeth so much as haue looked towards him nor seen him So the Apostle Iohn as it is recorded of him finding Cerinthus a blasphemous heretike in a bath with some of his consorts Ierenaeus aduers Haeres l. 3. c. 3. belching out blasphemies against our Sauiour Christ in haste departed with his coÌpany for feare of being attached by Gods Iudgments together with them Who was no sooner gone out of the company but presently the house fell downe and ouerwhelmed all that cursed crue But most plainely may we see this practised in the example of holy Dauid who in many places sheweth how much he hated and shunned the society of wicked men I haue not saith he sate with vaine persons neither will I goe in with Psal 26. 4 5. dissemblers I haue hated the congregation of euill doers and I will not sit with the wicked A froward heart shall depart from me I will not know a wicked person Psal 101. 4 7. He that worketh deceit shall not dwell within my house he that telleth lies shall not tarry in my sight So elsewhere he banisheth them out of his company Depart from me ye workers of iniquity and Away from me ye wicked Psal 6. 8. Psal 119. 115. c. I will keepe the Commandements of my God §. Sect. 4 Reasons perswading vs to shun the society of wicked men first because it is a strong tentation vnto euill Besides which testimonies and examples we may adde diuers effectuall reasons which may disswade vs from keeping company with wicked men As first because we shall be in great danger to grow in short time like vnto them For it is a strong tentation to draw vs vnto all euill and it is iust with God to leaue vs when we wilfully rush into it The loue which wee beare to their persons will lessen daily our mislike of their sinnes making vs to thinke them at first lesse haynous then they are afterwards small and veniall then tolerable and excusable till at last we come to iustifie and defend them to approoue and practise them Besides sinne is of a contagious nature and wee most apt to receiue infection in which regard it spreadeth as fast as the plague in a City or the rot in a flocke of Sheepe For not onely are the examples of the wicked of such great force that if wee keepe them company they thinke it a strange thing if we doe not runne with them into the same excesse of riot but they are also ready to set vpon vs 1. Pet. 4. 4. with perswasions and to vse arguments of worldly aduantage to allure vs to accompany them in their wickednesse as Salomon teacheth vs. Being Pro. 1. 10 11 12 heerein like to them who are sicke of the plague that care not how many are infected by them that so the fewer may shunne their company And this Dauid knew to bee so strong a tentation that resoluing to keepe Gods Commandements he first caused the workers of wickednesse to depart from him Psal 119. 115. because so long as they consorted with him he had little hope of making good his resolution And finding not power in himselfe to resist it because of the many allurements and baits of wickednesse hee desireth by prayer Gods assistance Incline not mine heart to any euill thing to practise wicked workes with men that worke iniquity and let me not eate of their dainties Psal 141. 4. Thus Elymas the Sorcerer being it seemeth in times past gracious with Sergius Paulus the Deputy so maliciously withstood the Apostles Paul and Barnabas and so powerfully wrought with the Gouernour to turne him away from the faith that the Apostle was faine vehemently to Act. 13. 8. oppose him and to disgrace him with the Deputy by bringing vpon that caytife by miracle a fearefull Iudgement of God And this danger of being tainted and corrupted with the sins of wicked men by keeping them company Salomon plainely implieth where he perswadeth vs to make no friendship with an angry man and not to goe with one that is furious lest wee Pro. 22. 24. learne his wayes and get a snare to our soules for as he saith before Thornes Vers 5. and snares are in the way of the froward he that doth keepe his soule shall bee farre from them And so likewise the Apostle where perswading the Corinthians to excommunicate the incestuous person lest they should be infected with his example vseth this as a reason because sin is like vnto leauen a little whereof leaueneth the whole lumpe The which we see 1. Cor. 5. 6. verified in the example of Ioseph who notwithstanding that he was Gen. 42. 15 16. so vertuous and Religious yet liuing in the Kings Court learned to sweare ordinarily by the life of Pharaoh Yea if their example be not strong enough to allure vs to sinne yet other motiues draw vs into it and especially feare of their scornes and reproches violence and persecution if we goe not with them hand in hand in their euill courses As we see in the example of Dauid who being in the Court of Achish one time basely counterfeiteth madnesse and at another time dissembleth and faineth himselfe to be a friend to the Philistims and an enemy to Gods people and in the Apostle Peter who Nazian ad Caesarium being amongst the High-priests seruants for feare of them denieth his Master So that as one saith wittily If wee keepe companie with wicked men though wee be not burnt with their fire yet wee shall be smutcht with the smoke Yea not onely doe wicked men hurt vs in these respects by this societie and familiarity if seeing their sinnes we doe not shew our dislike by our rebuke and if they will doe no good by leauing their companie but wee also shall hurt them and harden them in their sinnes because it is no small heartning and incouraging of wicked men to goe on in their euill courses when as they are countenanced with the societie of the godly and are mooued to thinke that they are if not commendable yet at least tolerable or else men of such Pietie would not be so inward and familiar with them Whereas contrariwise by shunning
§. Sect. 2 That wee must in our Fast abstaine for the most part from all worldly comforts And as we must thus totally abstaine from meates and drinkes so must we in the greatest part from all other bodily and worldly comforts Col. 4. 2. Eph. 6. 18. and delights and much more moderate our selues in the vse of them so farre forth as will stand with necessity and comelinesse then at other times Thus wee must abridge our selues from some part of our ordinary sleepe that by this bodily waking wee may be more ready to keep the spirituall watch haue more time to spend in religious and spirituall duties as also that we may hereby testifie our humiliation acknowledging our selues vnworthy as of other blessings so of our ordinary rest and sleepe To which purpose the Faithfull 2. Sam. 12. 16. Ioel 1. 16. vnder the Law did lie vpon the ground and in sack-cloth and hard beds that lying thus vneasily they might take the lesse rest Wherein our care must be that wee so performe this bodily exercise as that it doe not the next day disable vs for Gods spirituall seruice as hearing the Word and prayer which are the ends of it by making vs drowzy and sleepie through ouer-much watching Secondly we must moderate our selues in the vse of our apparell putting on our worst attire which may be most fit to signifie and also further our humiliation And in any case for that time to forbeare such shew of brauerie in our Exod. 33. 5 6. garments either in respect of the costlinesse of the stuffe or fashion as may in the eyes of others be an ensigne of our pride and in our owne hearts the fuell of it And much lesse are we at such times to vse light and vaine fashions frizling of the haire and painting of the 1. Pet. 5. 5. face which if they be at all times vnlawfull and vtterly mis-beseeming Christians whose best ornaments are humility and modestie then surely are they in the day of our humiliation odious and abominable Thirdly we must abstaine this day from all carnall and worldly Quod si gula sola peccauit sola quoque ieiunet sufficit Si verò peccauerunt caetera membra cur non ieiunent ipsa c Bernard de ieiunio Quadrages Serm 3. Ioel 2. 16. 1. Cor. 7. 5. delights and pleasing the senses which would lessen our sorrow for our sinnes hinder our humiliation and abstract our mindes from spirituall duties And as we must not delight the taste with meates and drinkes so neither the eyes with delightfull sights nor the cares with pleasant musicke and witty and merrie discourses nor the smell with sweete odours especially the vse of the marriage bed is to be forborne euen of the bride and bridegroome and much more of others and recreations in all kindes which are at other times lawfull and necessary for the refreshing and chearing of the heart and minde Lastly wee must in the day of our fast abstaine from all worldly businesses and workes of our callings seeing it is to bee obserued as a Sabbath and day of rest in the strictest kinde for the Lord inioyneth vs Leuit. 23. 36. Esa 58. 13. that in this Sabbath of humiliation we doe not our owne pleasures walke in our owne waies nor speake our owne words The which rest is necessary on this Day that wee may consecrate it wholy vnto the Lord by spending it in the duties of his seruice without distraction and also that we may hereby be put in minde of our rest from sinne for if the workes of our callings which are lawfull in themselues may not on this Day be lawfully done then how odious must wee needs thinke will it bee vnto God if doing the workes of darknesse we serue the world the diuell and our owne flesh Now the time of this bodily exercise which it is to continue may bee diuers in respect of the diuers occasions which require greater or lesser humiliation and the diuers states of mens bodies as they are able to hold out in this exercise without impayring of their health The ordinary time of a fast is the space of foure and twenty houres or of a naturall day from supper time on one day to supper time on another or from dinner to dinner though this be lesse fit and more rarely vsed because it should be a whole day that is consecrated vnto God as a Sabbath of humiliation and not part of two dayes So the Lord inioyning it saith It shall bee vnto you a Sabbath of rest and ye shall afflict Leuit. 23. 36. Iud. 20. 26. Jos 7. 6. 2. Sam. 1 12. 3. 35. your soules in the ninth day of the moneth at euen from euen to euen shall you celebrate your Sabbath The which was accordingly obserued by the faithfull from time to time But when the occasion hath beene extraordinarily great and the causes of humiliation of greatest waight and importance the faithfull haue prolonged the time of their fast to testifie their sorrow for their sinne so much the more and that with greater feruency they might implore Gods mercy for the deliuerance of them from some imminent danger of fearefull destruction In which case Hester the Iewes continued their fast three days together Daniel Hest 4. 16 17. Dan. 10. 2 3. Act. 9 9. one and twenty dayes Paul three dayes to the end that hauing a longer time for this exercise their humiliation might be the greater and their hearts more thorowly touched with a thorow sense of their sinnes and with a liuely feeling of their distressed estates then they could haue beene in a shorter time §. Sect. 3 Of the inward and spirituall exercises in our fast The second part of the Christian fast is the inward and spirituall exercise which is the end of the outward and without which it is of no 1. Tim. 4. 8. Rom. 14. 17. value for as the Apostle telleth vs Bodily exercise profiteth little but godlinesse is profitable vnto all things and The Kingdome of God consisteth not in meates and drinkes but righteousnesse and peace and ioy in the holy Ghost In which regard the Lord hath alwaies reiected the outward fast as hypocriticall and superstitious if the inward fast were not ioyned with it Thus hee chargeth the Iewes that they fasted to themselues and not to him when they rested in the externall abstinence and bodily humiliation and telleth them that if they would keepe a fast which should bee acceptable vnto him they must execute iudgement and shew mercy and compassion euery man to his brother and not oppresse the fatherlesse Zach. 7. 5 6 9 10. stranger and poore nor so much as imagine euill against their brother in their heart So elsewhere he reiecteth the fast of the Iewes because therein they onely afflicted their soules with bodily abstinence and did hang downe their heads like a bulrush for a day and did spread sackcloth Esa
leading of a godly life they also escape many temporary Heb. 6. 6 7 8. iudgements and sharpe afflictions whereby God like a gracious and wise Father doth correct his children when they neglect their dutie and sinne against him which differ nothing from the punishments that are in this life inflicted vpon the wicked in their matter and oftentimes very little in the quantity and sharpnesse of the stripes but onely in the causes from which they proceed which is the loue of a gracious Father towards the one and the anger of a iust and seuere Iudge towards the other also their diuers ends the chastizements of the Faithfull being intended for their good and amendment that they may not being iudged be condemned with the world but 1. Cor. 11. 32. the punishments of the wicked for the satisfying of Gods Iustice by inflicting on them deserued punishments But howsoeuer the sinnes of the Faithfull cannot moue the Lord to reiect them or cause his loue to depart from them seeing it is one branch of the couenant made in Christ that he will loue them with an euerlasting loue and pardon all their sinnes yet they doe moue him to correct them with the rod of men and Ier. 31. 3 31 33 34. 2. Sam. 7. 14. Psal 89. 31 32. Heb. 12. 6. Apoc. 3. 19. the stripes of the children of men for he chastizeth euery sonne whom he loueth and receiueth that being pulled out of their sinnes by strong hand which they would not flee and forsake out of meere loue they may by their vnfained repentance and amendment escape eternall condemnation as wee see in the example of Dauid the Corinthians and many others The which his iust yet gracious seuerity there is no possible 1. Cor. 11. 31 32 33. meanes to escape no not though Noah Daniel and Iob should intercede for vs or any other who are most highly in his fauour vnlesse Ezek. 14. 13. we preuent these sharpe corrections by leading a godly life and fleeing from sinne which is the cause of them or stay Gods hand by turning from our sinnes by vnfained repentance Which course if wee take wee shall be freed not onely from eternall punishments but also from temporary afflictions which our sinnes doe bring vpon vs vnlesse it be such as the Lord inflicteth for the triall of his graces in vs that being approued they may be crowned with an answerable measure of ioy and heauenly happinesse According to that of Salomon A prudent man foreseeth the euill and hideth himselfe but the simple passe on and are punished Or if by our sins we haue brought them vpon Pro. 22. 3. vs yet repenting of them and returning into the waies of righteousnesse we shall when we crie vnto God obtaine helpe and deliuerance according to that of the Psalmist The righteous crie and the Lord heareth Psal 34. 17. and deliuereth them out of all their troubles Seeing then no chastening for the present seemeth ioyous but grieuous what a strong motiue should Heb. 12. 11. this be to perswade vs to forsake all our sinnes and to serue the Lord in the duties of a godly life seeing wee haue hereby this singular benefit of being freed from temporary afflictions which are so sharpe and bitter vnto vs A third benefit which will redound vnto vs by leading of a godly life is that being vnblameable giuing vnto none any iust cause of offence we shall hereby stop the mouthes of wicked men so as they shall not be able to reproch vs nor blemish our good name by their calumnies slanders with any shadow or colour of truth And this was a strong reason to moue the Apostle to walke in a godly vnblameable life that by exercising himself herein he might haue alwaies a conscience voyd of offence towards God towards men And this Act. 23. 1. 24. 16. Tit. 2. 7 8. argument he vseth to perswade Titus to shew himselfe in all things a patterne of good workes that he who was of the contrary part might be ashamed hauing no euill thing to say of him Thus the Apostle Peter exhorteth vs to sanctifie the Lord in our hearts and to haue a good conscience in all things 1. Pet. 3. 15 16. that whereas wicked men speake euill of vs as of euill doers they may be ashamed that falsely accuse our good conuersation in Christ And perswadeth the Faithfull to abstaine from fleshly lusts and to haue their conuersation honest 1. Pet. 2. 11 12. among the Gentiles that whereas they spake euill of them as of euill doers they might by their good workes which they should behold glorifie God in the day of visitation And thus he moueth subiects to shew all obedience to Magistrates because it is the will of God that by wel-doing Vers 15. they should put to silence the ignorance of foolish men Or if wee cannot thus farre preuaile with them by our holy conuersation in respect of their maliciousnesse but that they will seeke to disgrace vs by their vniust slanders and reproches yet may wee in the confidence and peaceable cleerenesse of a good conscience stand out against them as a brazen wall beating backe their false calumnies vpon their owne heads and like immoueable rockes returne their fome and froth vpon themselues when as all that heare them shall condemne their malice and fals-hood Yea they shall by their slanders but giue occasion vnto all men to speake of our innocencie in which respect as Iob speaketh though they should write a booke against vs Iob 31. 35 36. wee might take it vpon our shoulders and binde it as a crowne vnto vs and that not onely a Crowne of Fame in this life but of Glorie also in the life to come according to that of our Sauiour Blessed are Matth. 5. 11 12. yee when men shall reuile you and persecute you and shall say all manner of euill against you falsely for my sake Reioyce and bee exceeding glad for great is your reward in Heauen And that of the Apostle Peter If yee be reproched for the Name of Christ happie are yee for the 1. Pet. 4. 14. Spirit of Glorie and of God resteth vpon you Now what a strong reason this should bee to mooue vs to walke vnblameably in the duties of a Godly life it may hereby appeare if wee consider how precious and excellent a good name is seeing as the Wiseman speaketh A Good name is rather to be chosen then great Riches Pro. 22. 1. and louing fauour rather then Siluer and Gold And is to be preferred before the most precious oyntment seeing it smelleth most sweetly both to our selues and others which are neere and farre off Eccl. 7. 1. §. Sect. 4 That a godly life doth much strengthen vs against Satans tentations A fourth benefit of a godly life is that it much strengtheneth vs against the assaults of Satan and so armeth vs against all his
vs in the race of godlines CAP. XLIII Of other singular priuiledges wherewith God crowneth a godly life §. Sect. 1 Their conceits confuted who imagine that God wholy reserueth the rewards of those that serue him for the life to come HAuing seene the benefits which accompany a godly life let vs now also consider of the priuiledges wherewith God crowneth those that leade it Although in truth there is little difference betweene these two seeing those benefits are priuiledges as being peculiar prerogatiues belonging onely to the godly and these priuiledges singular benefits which are promised and giuen them as rewards of their godlinesse But because I would not glut the Readers appetite with satiety by setting before him all at once a multitude of dishes cooked after the same fashion I thought it not amisse to reserue these that follow as it were for an after-course or second seruice dressed in somewhat a different manner for as I considered the former benefits as the fruits of a godly life so I will consider these as priuiledges comming directly from God wherewith he endoweth and inuesteth the persons of the godly who desire and indeuour to serue and please him Although here againe I must confesse that those fruits of godlinesse are the free gifts of Gods grace and these priuiledges wherewith God peculiarly aduanceth the godly may insome sort bee called the fruits of their godlinesse But that wee may come to our present purpose It is the conceit of wicked worldlings that God wholy deferreth to reward those that leaue their sinnes and deuote themselues vnto his seruice till the Day of Iudgement and the punishments of those who neglect him and serue their owne lusts to the same time if at least they beleeue at all that there will bee such a Day or such a retribution of rewards and punishments And that in the meane while all things happen alike to all to the righteous and to Eccles 9. 2. the wicked to the good and cleane and to the euill and vncleane c. Now because according to the Iewes prouerbe the dayes are prolonged Ezech. 12. 22. therefore they conclude that all prophecies shall faile being ready with those scorners to aske Where is the promise of his comming And 2. Pet. 3. 4. Eccles. 8. 11. because sentence against their euill workes is not executed speedily therefore their hearts are fully set in them to doe euill and because good workes and the sincere seruice of God is not as they thinke in this life rewarded they measuring all things by sense and outward appearance conclude that there is no profit in it And that therefore they will not buy vncertaine hopes at so high a price as to forgoe for them the pleasures of sin which are so sweet to their carnall taste and Mal. 3. 14. to weary themselues in Gods seruice which is so distastefull to their corrupt appetite §. Sect. 2 That God ordinarily giueth greatest plenty of worldly blessings to worldly men And surely it cannot be denyed but that God in the greatest part reserueth in his owne keeping the rewards which he hath promised to Psal 17. 14. 73. 7. Luke 16. 25. his owne seruants and maketh them to liue more by faith then sense That ordinarily he giueth outward and temporall things in greatest plenty to such beasts as he fatteth for the slaughter and letteth his own sheepe feede vpon bare Commons that hee filleth the bellies of wicked men with his hid treasures and causeth their eyes to stand out with fatnesse because according to their owne desires hee giueth vnto them their portion in this life and all the good things which they are euer to inioy and keepeth his owne children to a shorter allowance and more spare dyet trayning them vp in his Schoole with more seuere discipline that learning his will and waies they may bee made fit for their heauenly Inheritance It is true that Gods seruants also are most commonly subiect to crosses and afflictions more then other men and alwaies debarred of many pleasures of sinne which are sweete and delightfull to the carnall appetite of which bewitching cups the wicked of the world doe drinke their fill So that if they should bee sequestred from their hopes and iudged onely according to outward appearance they aboue all others would seeme most miserable But what more then brutish blockishnesse were this if we should by all this be encouraged in sinne or 1. Cor. 15. 19. discouraged in Gods seruice For can wee imagine that the iust Iudge of heauen and earth should deale vniustly or that Wisedome it selfe Gen. 18. 25. should bee so vnwise in the dispensation of rewards and punishments Is God thus bountifull to strangers and enemies that hee causeth them to abound with earthly blessings and reserueth hee nothing better in store for his owne children that serue and please him Doth hee correct their slips and falls with such smarting rods of temporary afflictions and hath he not three-stringed whips Strappadoes and Rackes for such as trayterously rebell against him and wilfully dishonour him by their outragious wickednesse Shall wee who haue not so much as the least sparke of that iustice and truth bounty and goodnesse which is in him as an infinite flame performe our promises which wee haue made to our seruants and shall not God keepe his couenant with his Shall we preferre those of our owne family before strangers and extend our bounty to those that serue and please vs by doing our will much more then to others who neglect vs yea rather disgrace and wrong vs by their ill carriage and shall the Lord whom wee see so bountifull to his enemies bee niggardly to his friends and not reserue his richest rewards for those which haue indeuoured to doe him best seruice seeing heauen and earth are at his disposing Let vs not then so much looke vpon our seuere education as vpon the inheritance vnto which wee are thus trayned Not vpon the sorrowfull seede-time but vpon our ioyfull haruest Not vpon our sharpe conflict wounds and skarres but vpon our Victory Triumph and Crowne And so shall wee bee easily able to make Moyses his choyse and rather desire to suffer affliction with the people of God then to inioy the pleasures of sinne Heb. 11. 25. which last but for a season §. Sect. 3 That euen in this life God endoweth the Godly with many singular and peculiar priuiledges and first that hee loueth them aboue all other his creatures Yet that secure worldlings may not be proud of their present preferments nor pleasing themselues with their portion neglect to doe God better seruice because they thinke hee hath no better wages then the temporary pay of worldly benefits and that Gods faithfull Seruants may not be discouraged in holy and Christian duties because all their estate standeth in hopes and little in fruition let vs consider in the next place that euen in this life the faithfull haue many rich
occurrent The which ioy far exceedeth all the ioyes of the world For they satisfy not but leaue the soule empty so that the ioy of one pleasure doth but stirre vp the appetite to hunger after another which if it should not be inioyed leaues nothing but sorrow behind whereas this as our Sauiour speaketh is a full ioy in the fruition of God partly in sense and feeling according Iohn 15. 11. to that of the Psalmist O taste and see that the Lord is good Psal 34. 8. and partly in the assurance of faith which maketh vs reioyce in expectation of full fruition Worldly ioy is short and momentany like the crackling of thornes vnder a pot which causeth a suddaine blaze as suddenly Eccles 7. 6. goeth out but the ioy of the Spirit is lasting and permanent and Iohn 16. 22. no man as our Sauiour saith can take it from vs. That consists in eating and drinking and the inioying of such company as are like our selues but this in the soules fruition of her beloued Spouse whose loue is Cant. 1. 2. better then wine seeing his fauours are so full of rauishing delight that the heart is not able to containe them as we see in the example of the Spouse in the Canticles who being brought by her Bridegroome into his banketing house was so filled that she euen surfeted of his delicacies which forced her to cry out Stay me with flaggons Comfort me with Cant. 2. 4 5. apples for I am sicke of loue Of which sweete and gracious entertainment of the faithfull soule the Psalmist also speaketh They shall bee abundantly Psal 36. 8. satisfied with the fatnesse of thy House and thou shat make them drinke of the riuer of thy pleasures Finally the ioy of worldlings accompanieth their prosperitie but when the euill day commeth it leaueth and forsaketh them and is turned into sorrow and griefe of heart but the godly reioyce euen in their tribulation affliction in their assurance of Gods loue and because they know that they shall worke together for their good these light and momentany afflictions causing vnto them a farre Rom. 5. 3. Rom. 8. 28. 2. Cor. 4. 17. Iam. 1. 2. most excellent and an eternall waight of glory They account it all ioy as the Apostle Iames speaketh when they fall into diuers tentations knowing that the tryall of their faith worketh patience And when they are persecuted for righteousnesse sake they being blessed in their sufferings reioyce Matth. 5 10 11 and are exceeding glad because their reward is great in heauen And thus the Apostle saith that the Thessalonions receiued the Word in much affliction 1. Thes 1. 6. and with ioy in the holy Ghost And that the Hebrewes tooke ioyfully the spoyling of their goods knowing themselues that they had in heauen a better and induring substance The which ioy is a supernaturall gift and fruit of the sanctifying Spirit which all cannot attaine vnto but the faithfull only and therefore the Apostle prayeth for the Romans that Rom. 15. 13. the God of hope would fil them with all ioy and peace in beleeuing that they might abound in hope through the power of the holy Ghost It is a priuiledge wherin wicked men haue no portion but is peculiar to the godly in whom the Kingdome of God is begunne in this life which none inioy but they Matth. 6. 33. which seeke also his righteousnesse seeing it consisteth not onely in peace Rom. 14. 17. and ioy in the holy Ghost but also in righteousnesse as the Apostle speaketh and therefore seeing those things cannot bee separated which God hath conioyned we must labour after righteousnes if we would be partakers of this ioy vnto which if we doe attaine we shall assuredly be filled with it For if the Apostle reioyced in it as in his Crowne Phil. 4. 1. 1. Thes 19. 20. and ioy when he had beene a meanes of conuerting others and bringing them into the way of truth and righteousnesse and if the Apostle Iohn reioyced so greatly that he professeth he had no greater ioy in any outward Ioh. Epist 2 4. and Epist 3. 3 4. thing then when he saw his children walking in this way then what inestimable ioy must this needs cause vnto vs when our selues by walking in the way of holinesse and righteousnesse doe attaine vnto the assurance of our owne happinesse §. Sect. 5 The last speciall priuiledge is Christian liberty The last speciall priuiledge peculiar vnto the godly which the Spirit bringeth is Christian liberty whereby being freed out of the hands of all Luk. 1. 74. our spirituall enemies we serue the Lord in holinesse and righteousnesse without feare and so attaine vnto the glorious liberty of the sonnes of God seeing his seruice is perfect freedome and haue power and dominion ouer all the creatures so as wee may vse them to all purposes both for necessity and comfort hauing full right and interest in them by our adoption The which priuiledge also is a fruit of the Spirit according to that of the Apostle Where the Spirit of the Lord is there is liberty And is deriued vnto 2. Cor. 3. 17. vs when as the holy Ghost by a liuely faith applyeth vnto vs the vertue and efficacy of Christ Iesus his death and satisfaction whereby this liberty was first purchased for vs in which respect our Sauiour also challengeth vnto himselfe this power and prerogatiue of setting vs at liberty as being our alone Redeemer who hath deliuered vs out of the hands of all our spirituall enemies If saith he the Sonne shall make you free you shal be free Ioh. 8. 36. indeed We were subiect to the wrath of God but our Sauiour hath freed Gal. 3. 13. vs from it and by satisfying his Iustice hath reconciled vs vnto him We were vnder the curse of the Law but hee hath freed vs by being made a curse for vs. Wee were the wretched slaues of Satan and in the state of death and condemnation but hee by his death hath destroyed him that had Heb. 2. 14 15. the power of death that is the deuill that he might deliuer them who through the feare of death were all their life time subiect to bondage Wee were seruants to the world and the vassals of the earthly Mammon but Christ hath ouercome the world both for himselfe and all his Elect Ioh. 16. 33. and so set vs at liberty out of this thraldome Wee were the seruants of sinne which made vs slaues to all other enemies and obeyed it in the wicked lusts thereof for as our Sauiour saith Hee that committeth sinne Joh. 8. 34. is the seruant of sinne For his seruants wee are whom wee obey whether of sinne vnto death or of obedience vnto righteousnesse And though with the Rom. 6. 16. Iewes wee were ready to boast of our freedome and as it were out of our store to promise liberty vnto
and infect the soule And no more possible is it to walke daily among snares and not be caught or to liue amongst the eues and not be robbed then to preserue our selues from being intangled in the nets and grinnes of the wicked and to bee spoiled of all Gods graces if wee take delight to consort our selues with such as are gracelesse and vngodly So Salomon telleth vs that in the transgression of an euill man there is a snare whereby he doth not onely more and more intangle himselfe but also all others that beare him company For society and familiarity ariseth out of likenesse of mindes and manners and cannot long continue if it doe not either finde or at least make this similitude and correspondence according to that of the Prophet Can two Amos 3. 3. walke together and not be agreed And as possible it is to reconcile light and darkenesse truth and falshood good and euill as the faithfull and infidels godly Christians and prophane worldlings both retaining their owne properties and dispositions For an vniust man is an abomination to the Pro. 29. 27. iust and he that is vpright in his way is an abomination to the wicked Neither let any so much presume vpon their owne strength as to imagine that they can retaine their sincerity though they keepe wicked company and rather conuert them to good then be peruerted by them vnto euill seeing this is a matter of great difficulty To bee good saith one among the Inter bonos bonum esse salutem habet inter malos vero etiam laudem c. Bern. in Epist good hath in it health and safety among the wicked to be so is also commendable and praise-worthy in that happinesse is ioyned with much security in this much vertue with difficulty For as hee who is running downe the hill can sooner pull with him one that is ascending then hee who is going vp can cause him to ascend that is running down so he who holdeth an headlong course in wickednes can more easily carry with him one that is ascending the hill of vertue being a motion coÌtrary to naturall disposition then he can cause him to ascend with him For in common experience we see that the worser state preuaileth more in altring the better to its condition then the better to make the worse like it selfe The infected are not so soone cured by the sound as they tainted with their contagion Rotten Apples lying with the sound are not restored to soundnesse but the sound are corrupted with their rottennesse Dead carkases vnited to liuing bodies are not thereby reuiued vnlesse it be by miracle as we see in Elizeus and Paul but the liuing if they continue any time vnited to the 1. King 4. 34. Act. 20. 10. dead partake with them in their mortality and corruption And thus it is also in our spirituall state wherein the worser more preuaileth to corrupt the better then the better to reforme the worse For they being wholly flesh are more earnest and diligent in the deuils seruice to draw others vnto his Kingdome then true Christians can be in the cause of God seeing they are but in part regenerate and the flesh opposeth the Spirit in all good actions which either respect themselues or their neighbours And therefore wicked men will leaue no meanes vnassayed but will imploy their whole strength and indeuour to draw others with them into the same excesse of worldlinesse and wickednesse For first they will infect them by their vnsauoury speeches and filthy communication which is a powerfull meanes to taint those that beare them company with their wickednesse according to that of the Apostle Euill words corrupt good manners Secondly 1. Cor. 15. 31. by their exhortations and perswasions as the Wiseman excellently Pro. 1. 10 11 12. 5. 3. 7. 13 14 21. sheweth in diuers places vnto which Syrens songs wee are apt to giue heed vnlesse wee submit our selues to be guided and directed with the voyce of Wisedome and be powerfully restrained with the contrary motions of Gods Spirit Thirdly wicked men doe much hinder them who keepe them company in the wayes of godlinesse and prouoke them to accompany them in their sinnes by their euill examples especially when they see them thriue and prosper in their wickednesse as we see in Dauid who though hee were a man according to Gods owne heart yet his foot had almost slipt when he saw the great prosperity of the vngodly being ready to conclude that he had clensed his heart in vaine and washed his hands in innocencie The which tentation is of greater force when wee haue the Psal 73. 2 13. euill example not of some few but of the multitude or of some great and eminent persons whose actions aboue others are most exemplary Finally wicked men draw on those who keepe them company to haue fellowship with them in their wickednesse by their faire promises alluring baites and liberall offers of rewards And thus those sinfull wretches of whom Salomon speaketh draw on their companions to ioyne with them in violence and oppression by offering vnto them part of the spoile and large rewards to incourage them in their wickednesse Wee shall finde Pro. 1. 11 13 14. say they all precious substance we shall fill our houses with spoile Cast in thy lot among vs let vs all haue one purse Which dangerous impediment if wee would auoyd let vs with all care and diligence make choyce of good company which will both by their words mutuall exhortations and good examples helpe vs forward and better our speed in the wayes of godlinesse like runners in a race who by striuing who shall out-runne one another doe all come to the goale in shorter time and with much more speed then if they should runne alone and haue no other to contend with them And contrariwise let vs with like care shunne familiar society with wicked men though in worldly respects it is profitable vnto vs assuring our selues that though for the present wee finde some benefit by such society yet in the end our spirituall losse will farre exceed our worldly gaine Or if wee bee so settered and hampered with such neere bonds of consanguinity alliance necessary intercourse of dealing or neere neighbourhood that wee cannot goe farre from them yet at least let it bee our griefe that wee are constrained to liue with them and come into their company more often then wee would according to the example of holy Dauid who cryed out in this case Woe is mee that I soiourne in Mesech that I dwell Psal 20. 6. in the tents of Kedar and of Lot whose righteous soule was much grieued 2. Pet. 2. 7. when liuing among the Sodomites hee was forced to see their filthy conuersation And to this end let vs remember first the many exhortations vsed in the Scriptures inciting vs with all care and circumspection to shunne and auoyd the society of the wicked Bee
which men so eagerly hunt after yet alas what inestimable losse is in this purchase for as our Sauiour speaketh What will it profit vs to gaine the whole world and lose our owne soules Mark 8. 36. CAP. VIII Of the impediments of a godly life which arise from scandals and offences §. Sect. 1 The first scandall arising from the prosperity of the wicked ANd thus haue I shewed what are the vsuall impediments which the world and worldly men vse to hinder vs in the wayes of godlinesse both in respect of their iudgement and affections their words and actions Now we are to intreate of such as arise from scandals and offences which they commonly cast in our way as stumbling blockes to discourage vs in the course of Christianity The first whereof is the flourishing estate of wicked worldlings who prosper in their sinfull courses and abound in riches honours and pleasures as though they were highly in Gods fauour and were approoued of him in all their courses seeing they inioy aboue all others so many testimonies of his loue and exceed all other men in outward blessings And this the wise Salomon obserued in his time There is saith he a vanity which is done vpon the earth that there Eccles 8. 14. 9. 1 2. be iust men to whom it happeneth according to the worke of the wicked againe there be wicked men to whom it happeneth according to the worke of the righteous I said that this also is vanity This was it which had almost made holy Dauids foot to slip to offend against the generation of Gods children and to Psal 73. 2 3 13 15. conclude that he had clensed his heart and washed his hands in innocencie in vaine when hee obserued the great prosperity of the wicked and how they thriued in all their courses This brought Ieremy to a stand and made him so bold as to reason the matter with God concerning the administration of his righteous Iudgements Wherefore saith he doth the way of Ier. 12. 1 2. the wicked prosper wherefore are all they happy that deale very trecherously Thou hast planted them yea they haue taken roote they grow yea they bring foorth fruit Thou art neere in their mouth and farre from their reynes But this impediment we shall easily remooue if with Dauid wee will goe into Gods Sanctuary for there we shall vnderstand their end namely that God hath set them in slippery places from which he casteth them Psal 73. 17 18. dwone into destruction And this truth we may confirme vnto our selues not only by our owne dayly obseruation but also by the experience of the faithful who haue gone before vs and haue raysed vp their hearts with comfort after that they had stumbled at this stone of offence I haue seene saith Dauid the wicked in great power and spreading himselfe Psal 37. 35 36 37. like a greene Bay tree Yet he passed away and lo he was not yea I sought him but he could not be found And contrariwise Marke the perfect man and behold the vpright for howsoeuer his beginnings may be embittered with afflictions yet the end of that man is peace But the transgressours shall be destroyed together and the end of the wicked shall be cut off So out of his wise experience Salomon thus concludeth Though a sinner doe euill an hundred times and his dayes be prolonged yet Eccles 8. 12 13. surely I know it shall be well with them that feare God which feare before him But it shall not be well with the wicked neither shall he prolong his dayes which are a shadow because he feareth not before God Againe let vs consider that the wicked in this life haue with Diues all their good the Luk. 16. 25. which through their abuse turneth to their great euill fatting them for the day of slaughter and seruing vnto them as occasions and instruments of sinne doe but increase their fearefull condemnation Let vs remember that they haue their portion in this life hauing their Psal 17. 14. bellies filled with Gods hid treasure and no further ioy remayneth vnto them but this which is so mutable and momentany whereas the Lord hath farre better things in store for his owne children and seruants euen permanent riches and honours and pleasures at his owne right hand for euer-more And therefore we neede not to enuie the happinesse of these slaues nor to be discouraged in the seruice of our heauenly Father though for the present they haue more to spend in their riotous courses then we seeing though in the time of our non-age he giueth vnto vs but some short allowance because through childish folly wee are apt to abuse greater plenty and to accompany them in the same excesse yet he reserueth better things in store for vs euen our heauenly inheritance glorie without disgrace riches and treasures which fade not and rauishing delights which shall continue for euermore §. Sect. 2 The second scandall arising from iudgement deferred The second scandall and offence is that delay which God seemeth to make in the administration of his Iudgements and dispensation of his benefits and rewards For first when wicked men multiply their sinnes and yet escape deserued punishment they begin to doubt whether there be any prouidence and so let the reines loose to all manner of wickednesse According to that of the Preacher Because Eccl. 8. 11. sentence against an euill worke is not executed speedily therefore the hearts of the children of men are fully set in them to doe euill And Gods children likewise stumble at this stone of offence being tempted to thinke that there is no gaine in godlinesse and little profit in being more diligent then others in the duties of Gods seruice when as they obserue that there is in respect of outward things no assurance of loue or hatred nor any difference betweene one and another seeing all things come Eccl. 9. 1 2. alike to all and there is one euent to the righteous and the wicked to the good and to the cleane and to the vncleane to him that sacrificeth and to him that sacrificeth not As is the good so is the sinner and he that sweareth as he that feareth an oath But this tentation stumbling blocke I haue before remoued only let vs remember that Gods Iudgements like himselfe are eternall that he giueth such rewards to the godly inflicteth such punishments vpon the wicked as are endlesse and euerlasting In which respect a thousand yeeres are with God but as one day as the Apostle 2. Pet. 3. 8. speaketh and the benefits and afflictions of the longest liuer nothing in comparison of future ioyes and miseries And therefore the greatest prosperity of wicked men should not incourage any to follow their sinfull courses seeing it shall soone haue an end and bring with it endlesse punishments Neither should the longest and greatest afflictions discourage vs in the duties of a godly
not possible to be condemned if wee conscionably vse the meanes of attayning to saluation or to be saued if wee neglect these meanes and walke in the wayes of wickednesse which leade to destruction For whom he Rom. 8. 30. hath predestinated to saluation those also he calleth iustifieth and sanctifieth Those whom he hath chosen he hath also ordained that Eph. 1. 4. they should be holy and without blame before him in loue and hath elected 1. Pet. 1. 2. them through sanctification of the Spirit vnto obedience and sprinkling with the blood of Christ Those whom he hath ordained vnto glory he hath predestinated them to be conformed to the Image of his Sonne and hath created Rom. 8. 29. Eph. 2. 8. them in him to good workes And therefore if wee be effectually called iustified and sanctified we may thereby be assured that we are elected to saluation but if none of these can be found in vs wee still continue in the state of reprobation seeing the meanes and end doe inseparably goe together Finally when as the Scriptures teach vs that Faith alone iustifieth as being the onely instrument that applieth vnto vs Christ our righteousnesse loose Libertines doe hence conclude that that Faith which is alone iustifieth and therefore so they beleeue in Christ they haue liberty to liue as they list and need not to take any paines to serue please God in the duties of a godly life Wheras the Apostle plainly telleth vs that we shal be iudged according to our works 2. Cor. 5. 10. whether they haue bin good or euill And our Sauiour hath taught vs that he will pronounce the last sentence according to the workes of mercy either Matth. 25. 34 35 36. performed or neglected by vs as being the signes and vndoubted euidences of our Faith whereby it is approued as sound and sincere or condemned as counterfet hypocriticall And the Apostle Iames expresly affirmeth that Faith without works is dead like a carkase without Iam. 2. 17 26. breath or life And therefore though good workes are not required as causes to the act of iustification yet they are necessary as effects to the Matth. 25. 34. Rom. 6. 23. party iustified though they doe not merit euerlasting happines seeing it is a gracious inheritance Gods free gift yet they are the way that leadeth vnto it in which we must necessarily walke if we wil be saued for without holinesse we shall neuer see the Lord as the Apostle telleth vs. Heb. 12. 14. §. Sect. 6 That infidelity is a great impediment to a godly life Againe the corruption of our intellectuall faculties doth exceedingly hinder vs from seruing God in the duties of a godly life not onely as it blindeth them with ignorance and misleadeth them with errour but also as it poysoneth them with cursed infidelity which is the roote of all other sinnes and the chiefe impediment of all Christian duties the ground of all which is a liuely faith For as the Apostle speaketh No man can come vnto God vntill he first know that God Heb. 11. 6. is nor performe any faithfull seruice vnto him vntill he be perswaded that he is a rich rewarder of them who diligently seeke and serue him Againe Without faith it is impossible to please God because whatsoeuer is not Rom. 14. 23. done of Faith is sinne Without Faith wee cannot be ingrafted into Christ seeing it is the bond of this vnion nor bring forth in him any fruits of new obedience for without Christ we can doe nothing Vnlesse Ioh. 15. 2 5. by Faith we be assured of Gods loue towards vs we cannot loue him for as the Apostle Iohn saith We loue him because he loueth vs first and 1. Ioh. 4. 19. without loue there is no obedience seeing it is the summe of the whole Law And therefore if we would leade a godly life wee must with all care and indeuour remooue this impediment then the which none is more pernicious for how should wee flee from that sinne which we naturally loue or practise those duties vnto which our natures are auerse if wee neither beleeue Gods threatnings restrayning vs from sinne nor his promises alluring vs to obedience And to this end wee must carefully vse all those meanes of which I haue before spoken both of begetting Faith in vs if it be wanting and of confirming and increasing of it if it be begun CAP. X. Of those manifold impediments of a godly life which arise from our sinnefull and corrupt hearts and affections §. Sect. 1 The first impediment is an heart hardned through the deceitfulnesse of sinne ANd thus haue I shewed how we may remooue those impediments of a godly life which arise from the corruption of the intellectuall faculties Those which respect the heart and affections are many and dangerous The first is when our hearts are hardened through the deceitfulnesse of sinne and so habituated and accustomed to euill courses that it is death to vs if we indeuour to forsake them and to serue God in the duties of a godly life Of this wee haue many warnings in the Scriptures as being a most dangerous rocke vpon which many haue suffred shipwracke To day if you will heare his voyce harden not your hearts Psal 95. 7 8. And Take heed brethren lest there be in any of you an euill heart of vnbeliefe in departing from the liuing God But exhort one another dayly while it is Heb. 3. 12 13. called to day lest any of you be hardened through the deceitfulnesse of sinne Which impediment if we would remooue let vs withstand sinne in the first motions of it and if at any time we be ouertaken let vs carefully take heed that wee doe not lie in sinne but rise againe speedily by vnfained repentance Let vs beware that wee doe not often fall into the same sinnes after wee haue repented of them seeing by many acts wee come at last to an habit and custome Or if this custome hath already preuailed and is now come to haue in it the strength of a Law and to be as it were a second nature let vs not suffer it any longer to continue inuiolable but bend all our power and strength to disanull and breake it Neither let our corrupt nature pleade prescription for sinne or the neglect of holy duties as though because we haue long done that which God forbiddeth or not done that which he hath commanded therefore we must be borne with if we doe so still seeing this is no excuse at all but rather the greatest aggrauation of our sinnefulnesse and negligence For though they might be somewhat excused if they were done but once or twice they are altogether intolerable when they grow common and customable And therefore our long liuing in sinne and in the neglect of Christian duties should be so far from excusing our continuing in these courses that it ought to be a strong motiue to
double our diligence in redeeming this lost time as the Apostle exhorteth And this reason the Eph. â 16. 1. Pet. 4. 2 3. Apostle Peter also vseth to perswade vs that we should no longer liue the rest of our time in the flesh according to the lusts of men but according to the will of God because the time past of our liues may suffice vs to haue wrought the will of the Gentiles when we walked in lasciutousnesse lusts excesse of wine reuellings banquetings and abominable idolatries Now the meanes whereby wee may be enabled to breake off this custome in sinning and to performe the contrary duties of a godly life is to labour to haue our hearts possessed and fraughted with Gods feare partly in respect of his Iudgements denounced against sin partly in respect of his mercies and manifold blessings promised to all that serue and please him For nothing doth more powerfully ouer-master this tyrannicall custome then the true feare of God euen as the want thereof is the chiefe cause of falling into and continuing in sinne And secondly our best course is to set our selues with a firme resolution to breake off and discontinue our custome in sinning and to performe the contrary duties of a godly life seeing many acts of wel-doing will at last bring vs to an habit and custome and make them easie and familiar which at the first entrance seemed difficult and almost impossible The like impediment vnto all Christian duties ariseth from security and hardnesse of heart which taking away all sense and feeling both of Gods mercies and Iudgements and putting away the euill day farre from vs doth make vs also therewith to put off the day of repentance to neglect all holy and religious duties and to goe on securely in our former euill courses Of the remouing of which impediment I will not here speake because I haue handled it at large in my Treatise of carnall security and hardnesse of heart §. Sect. 2 Of the second impediment respecting the heart which is ãâ¦ã the world The second impediment of a godly life respecting the heart is worldly concupiscence and immoderate and excessiue loue of the world and earthly things and chiefely of honours riches and pleasures and that carking care which ariseth from it for the getting or keeping of them Concerning the former As the loue of God and the loue of the world will not harbour together in the same heart because 1. Joh. 2. 15. Jam. 4. 4. the amity and friendship of the one is enmity against the other as the Apostles Iohn and Iames teach vs so neither can we performe faithfull seruice to them both being Masters which stand in flat opposition one to Math. 6. 24. the other as our Sauiour hath told vs. In which regard Demas is said to 2. Tim. 4. 10. haue forsaken the Apostle Paul and with him his Master Christ and his truth assoone as he begun to loue this present world For when men haue once fixed their hearts vpon earthly vanities all their cogitations are so taken vp with them that they haue no leisure to thinke vpon any Christian duties and so wholly are they besotted with the loue of this painted strumpet that they thinke all time lost which is not spent in winning and gaining her So that when Christ inuiteth them vnto his Marriage Supper to feast them with spirituall delicacies that Gods graces may bee so Luk. 14. 16 17. strengthened in them as that they may bee inabled to serue him in all Christian duties they presently pretend excuses and will not come For Joh. 12. 42 43. the remouing of which impediment wee must vse all good meanes to weane our hearts from the loue of the world that wee may contemne it as vaine and worthlesse in comparison of spirituall grace and heauenly glory To which purpose we must consider that the worlds prosperity which we dote so much vpon will being thus abused become a notable tentation to draw vs into all manner of sinne to our perdition and destruction according to that of the wise Salomon The prosperity of fooles Prou. 1. 32. Mark 8. 36. shall destroy them And What will it profit vs to gaine the whole world and lose our owne soules as our Sauiour speaketh Let vs consider that these worldly things are momentany and mutable hardly gotten and soone lost vncertaine in the pursuit whether after all our labour we shall obtaine them or no and no more certaine in the possession seeing they may euery day be taken from vs or we from them Let vs consider that they are vaine and satisfie not but the more we drinke the more we thirst the more we abound the more we want and that they bring not any sound contentment to their owners but labour in getting care in keeping and feare in losing them That they doe not at all profit vs for the assuring of those things which are chiefly to be desired nor at those times when wee shall stand in most need of helpe and comfort namely at the houre of death and day of Iudgement Yea if we immoderately dote on them they will become exceeding hurtfull and pernicious being those thornes which will choke in vs the seed of Gods Word from which all sauing graces Math. 13. 22. doe spring those snares of the diuell which intangle vs to our perdition those heauie burthens which hinder vs in our iourney towards our heauenly 1. Tim. 6. 9 10. home and Cammell-like bunches which will keepe vs from entring into that straight and narrow gate §. Sect. 3 The third impediment arising from worldly cares The cares also of this world are a great impediment to a godly life For first they hinder vs from performing religious duties as we see in the Math. 22. 5. Luk. 14. 18. and 9 59 61. Luk. 10. 40. example of those who being inuited to the Marriage Supper of the Kings Son refused to come and of those who being called to be Christs Disciples were so taken vp with the care of their worldly businesse that they could finde no present leisure to follow Christ Yea of Martha her selfe who though she were a good woman yet was so cumbred with care in prouiding for Christs entertainment that she could finde no time to heare his heauenly Sermons and enuied her sister for performing this high and holy duty Or if we set our selues to performe any seruice vnto God these cares interpose themselues and distract vs with worldly and wandring thoughts so as we cannot performe it with any fruit and benefit as we see in the Parable of the Sower where he that receiued seed among thornes is as our Sauiour expoundeth it he that heareth the Word and the Math. 13. 22. cares of this world and the deceitfulnesse of riches choke the Word and hee becommeth Luk. 8. 14. vnfruitfull In which regard our Sauiour giueth vnto vs a speciall caueat whereby we may be fitted for his comming
consider first that this is a shamefull and horrible abuse of Gods mercy and goodnesse which hee will neuer let goe vnpunished to take occasion thereby the more to offend and diplease him by wilfull continuing in sinne and neglecting the duties of his seruice To prouoke God to wrath because he is patient and long-suffering and to sinne against him because hee is good and gracious and ready to forgiue And finally to neglect all duties of his seruice because he is such a bountifull Master that he giueth of his free grace and mercy rich wages and rewards without all merit and desert For these should rather be arguments to inflame our loue towards him and to make vs so much the more zealous of his glory and fearefull to offend so gracious a God according to that of the Psalmist There is mercy or forgiuenesse with thee that thou mayest bee feared Or if through Psal 130. 4. frailty and infirmity we haue contrary to our purpose and resolution been ouertaken of any sinne this patience and loue of God should be a strong motiue to make vs to rise out of it by vnfained repentance according to that of the Apostle Despisest thou the riches of his goodnesse and forbearance and long-suffering not knowing that the goodnesse of God leadeth thee to repentance Secondly let vs consider that as the Lord is infinite in mercy and compassion so hee is no lesse infinite in iustice and truth that as he is mercifull Exod. 34. 6 7. and gracious long-suffering and abundant in goodnesse and truth keeping mercy for thousands forgiuing iniquity to ansgression and sinne so also hee is iust in all his wayes and holy in all his workes and will by no meanes cleare the Psal 145. 17. guilty visiting the iniquity of the fathers vpon the children vnto the third and fourth generation that as he is a mercifull Sauiour so also a iust God and Esa 45. 21. Psal 11. 7. a righteous Lord who loueth righteousnesse and will not let sinne goe vnpunished but will iudge euery man according to his works and that he is a terrible 2. Cor. 5. 10. Iudge especially to those who abuse his mercy and long-suffering And therefore let vs not disioyne these things which cannot be seuered nor imagine such a mercy in God as will not stand with his Iustice which were to mayme the Diuine nature and to pull as it were one of his hands from him which outragious violence offered vnto his holy Maiesty hee will neuer suffer to goe vnpunished Let vs with Dauid so acknowledge that hee is good as that wee doe not deny that Psal 25. 8. Psal â01 1. hee is also vpright and in our songs so sing of his mercy as that wee doe not disioyne his Iudgement from it Let vs remember that in God and in all his workes mercy and truth doe meete together righteousnesse Psal 8â 10. and peace doe kisse each other Let vs not say His mercy is great he will Ecclus 5. 6 7. be pacified for the multitude of my sinnes for mercy and wrath come from him and his indignation resteth vpon sinners Neither let vs presuming on Gods mercy and patience make any tarrying to turne vnto the Lord nor put it off from day to day for suddenly shall the wrath of the Lord come foorth and in thy security thou shalt be destroyed and perish in the day of vengeance Thus the Apostle telleth vs that if we despise the riches of Gods goodnesse and forbearance Rom. 2. 4 5 6 which should leade vs to repentance we shall after our hardnesse and impenitent heart treasure vp vnto our selues wrath against the day of wrath and reuelation of the righteous iudgement of God who will render vnto euery man according to his deeds And the Lord threatneth that if any man hearing the words of his curse against sinners doe blesse himselfe in his heart saying I shall haue peace though I walke in the imagination of my heart to adde drunkennesse to thirst that he will not spare him but that his anger and iealousie shall smoake against that man and all the curses that are written in the booke of the Law shall Deut. 29. 19 20. lie vpon him and the Lord shall blot out his name from vnder heauen Let vs remember what the Apostle teacheth vs namely that no outragious sinners continuing in their wickednesse without repentance shall inherit the Kingdome of Christ and of God and therefore exhorteth that wee suffer no Eph. 5. 5 6. man to deceiue vs with vaine words seeing because of these things commeth the wrath of God vpon the children of disobedience Finally let vs consider that though Gods mercies be in themselues infinite and aboue all his workes and all his gracious promises which are in Christ yea and Amen yet they are limited by his infallible truth and appropriated vnto repentant sinners and therefore cannot extend to the presumptuous who take occasion from his mercies to continue impenitently in their sinnes but he will glorifie his iustice in punishing them as hee glorifieth his mercy in pardoning the sinnes of all those who turne vnto him by vnfained repentance And therefore let vs acknowledge with the Psalmist that the Lord is good Psal 73. â and gracious yet not to all but onely to Israel euen to such as are of a cleane heart and that as the eyes of the Lord are vpon the righteous and his eares open to heare their cry so the face of the Lord is against them that do euill to cut off the Psal 34. 15 16. remembrance of them from of the earth Let vs not presume vpon Gods mercy whilst we continue impenitently in our sins but let vs stand in awe of Gods Iustice and Iudgements and sin not and offer first the sacrifice of righteousnesse Psal 4. 4 5. and then put our trust in the Lord. Those likewise who presuming vpon the all-sufficiencie of Christs death merits and satisfaction doe take occasion thereby to continue in their sinnes without repentance and to neglect the duties of a godly life may easily remooue this dangerous impediment out of their way if they will but seriously consider that this is a most fearefull abuse of his inestimable loue who hath done so much for vs when as we vse his helpe to vphold vs in our sinnes and his death and merits as a pillow whereon we may sleepe more securely in our wickednesse Whereas he came not to ratifie and confirme but to dissolue and abolish 1. Ioh. 3. 8. the workes of the deuill And gaue himselfe for vs not onely to free vs from all sinne in respect of the guilt and punishment but also to purge Tit. 2. 14. vs from all iniquity and that being his peculiar people we should bee zealous of good workes He hath redeemed vs out of the hands of all our spirituall enemies Luk. 1. 74 75. that wee may serue him in holinesse and righteousnesse
For as the Wise man hath obserued Heauinesse in the heart of man maketh Pro. 12. 25. it stoope needing no other burthen to ouerwhelme it seeing it is pressed downe with its owne waight And againe A merry heart maketh a cheerfull Pro. 15. 13 15. countenance but by sorrow of the heart the spirit is broken All the dayes of the afflicted are euill but he that is of a merry heart hath a continuall feast And in another place A merry heart doth good like a medicine but a broken Prou. 17. 22. spirit dryeth the bones Now that they may shake off this sadnesse and raise their drooping hearts with spirituall ioy let them consider that sorrow and heauinesse in themselues are euill and the fruits of sinne and therefore are not simply acceptable vnto God who delighteth not in the griefe and vexation of his seruants but onely when they are sanctified moderate in their measure seasonable in their time placed vpon a right subiect which can be nothing else but sinne and punishment and directed to a right end Secondly that sanctified ioy is a fruit of the Spirit and pleasing vnto God as being a part of that seruice which hee requireth of vs in the first Table seeing this is one way of hauing God in our hearts when we reioyce in him besides that it is a meanes of all other parts of Gods worship which cannot be well performed without ioy and cheerfulnesse Thirdly let them consider that the Lord promiseth this ioy and gladnesse as a singular priuiledge and a speciall benefit vnto the faithfull and therefore that it is great folly to refuse it when hee offereth it Thus the Prophet saith that in the Church shall bee heard the voyce of ioy and the Ier. 33. 11. voyce of gladnesse the voyce of the Bridegroome and the voyce of the Bride the voyce of them that shall say Praise the Lord of hosts For the Lord is good and his mercy indureth for euer And our Sauiour hath promised that hee will Joh. 16. 22. giue vnto the faithfull such constant and permanent ioy as no man shall be able to take from theÌ Fourthly that the priuation of this ioy is threatned as a punishment for sinne Thou shalt not goe into the house of feasting to Jer. 16. 8. and 23. 10. sit with them to eate and drinke For thus saith the Lord of hosts the God of Israel Behold I will cause to cease out of this place in your eyes and in your dayes the voyce of mirth and the voyce of gladnesse the voyce of the Bridegroome and the voyce of the Bride And againe I will cause all her mirth to Hos 2. 11. cease her feast dayes her new Moones and Sabbaths and all her solemne feasts And therfore who can please himselfe in affecting sorrow and heauinesse which the Lord threateneth as a punishment of sinne Fifthly let them consider that as mourning is a preparation to faith and as it were a sorrowfull seed-time so ioy and reioycing is the effect and fruit the croppe and haruest of it whereby we may try it both in respect of the truth and also the degree of it for whereas there is no reioycing there is no faith little ioy weake faith and fulnesse of ioy fulnesse also of perswasion Neither is it possible that a man can haue assurance of Gods loue the remission of his sinnes and of that inestimable happinesse which is reserued in our heauenly inheritance but that his heart must needs bee filled with ioy and reioycing Although it cannot be denyed but that in the time of our first conuersion and humiliation and in the case of spirituall desertions when God hideth his face and seemeth to withdraw from vs the testimonies of his loue and fauour this ioy is so eclypsed that the warmth and comfort of it is hardly to bee discerned euen as faith it selfe from which it springeth is like a fire raked vnder the ashes and not to bee perceiued by sense and feeling Finally consider that this spirituall ioy maketh vs blessed as not onely being it selfe full of sweetnesse and comfort but also the first beginning and the very entrance into the eternall ioyes of Gods Kingdome wherewith our drooping hearts are so cheered and refreshed that all difficulties become easie all tediousnesse in Gods seruice is taken away and the time that is spent therein seemeth short and pleasant In which respect the Psalmist pronounceth that people blessed Psal 89. 15 16. that know the ioyfull sound because they shall walke cheerfully in the light of Gods countenance reioycing in his name all the day and being exalted in his righteousnesse And therefore let all those who desire to goe forward in the duties of a godly life with comfort and cheerefulnesse labour to haue their hearts replenished with this spirituall ioy and to scatter and dispell as much as in them lieth the foggy mists of sad melancholy and lumpish heauinesse which maketh vs either to stand still in the wayes of godlinesse for want of this ioyfull light or to goe forward in them slowly and with much discomfort and wearinesse And to this end let them labour earnestly to liue the life of faith which draweth from Christ all the cordials of comfort and to bee thereby more and more assured of the remission of their sinnes their reconciliation with God and of the eternall saluation of their soules which will lift vp their hearts with vnspeakeable ioy euen when they are most deiected with worldly afflictions and make them to goe on cheerefully in the duties of Gods seruice when they are fully ascertained of such liberall wages and such an inestimable recompence of heauenly rewards CAP. XVI Three other obiections of the flesh against a godly life propounded and answered §. Sect. 1 That a godly life taketh away no lawfull liberty but rather establisheth it THe fourth obiection which the flesh maketh against a godly life is that it taketh away all our liberty and so checketh and curbeth vs in all our thoughts words and workes within the strict limits of Gods Law that wee haue no freedome like other men to thinke speake or doe such things as are most pleasing vnto vs. To which I answere that it doth not depriue vs of any lawfull liberty but onely restraineth vs from lawlesse licentiousnesse and curbeth in the flesh that it may not run on in exorbitant courses and glut it selfe with sinfull pleasures which alwayes end in griefe and bitternesse Wherein it doth not take away any true liberty but rather freeth vs from the most miserable and grieuous bondage and basest seruitude Ioh. 8. 34. and thraldome vnto Satan sinne and our owne lusts Yea rather by leading of a godly life we are restored vnto that ancient and true liberty in which we were created euen the glorious liberty of the Sonnes of God resembling heerein our heauenly Father who though he be most free to doe whatsoeuer pleaseth him yet in respect of
and ill deseruing though thou art gracious and ready alwayes through Christ to heare and helpe vs. Wee haue not duely feared thee though thou art our heauenly Father full of Maiesty and power neither haue we beene afraid to sinne against thee though we stand alwayes in thy presence who art able to cast body and soule into hell We haue not glorified thy holy Name by renouncing impiety and worldly lusts and consecrating our selues wholly to thy worship and seruice but haue serued sinne and Satan for the base hire of worldly vanities Wee haue not glorified thee in thy mercies by our vnfained thankefulnesse nor haue beene incouraged by thy liberall wages to performe vnto thee diligent and cheerefull seruice but haue abused thy good gifts to thy dishonour and haue set our mindes and hearts more vpon them then vpon thee who hast graciously bestowed them vpon vs. We haue not sanctified thee in thy Iudgements by humbling our selues vnder thy hand nor haue profited by thy fatherly corrections for the amendment of our liues and turning vnto thee from our sinnes by vnfained repentance We haue not suffered thee to raigne and rule in our hearts and consciences by the Scepter of thy Word and holy Spirit but haue often grieued it by resisting and quenching the good motions thereof and by subiecting our selues to be gouerned by our owne lusts Wee haue not behaued our selues as it became subiects of thy Kingdome denying vngodlinesse and worldly lusts and liuing holily righteously and soberly in this present world Wee haue not denied our selues and our own wils and affections which are opposite to thy holy will nor indeuoured as we ought to performe vnto thee in all things that absolute obedience which is due vnto thee our Creatour and Redeemer Wee haue not obeyed thee cheerefully and with delight readily and without delayes sincerely and constantly but haue deuided our selues betweene thee and the world and haue serued thee but by fits and flashes Wee haue not in all things submitted our selues vnto thy good pleasure but haue murmured against thy prouidence when wee haue beene crossed in our desires Wee haue not restrained and mortified our carnall and worldly lusts of ambition couetousnesse voluptuousnesse but haue immoderately desired and set our hearts too much vpon earthly and momentany things We haue more hungred after the meate which perisheth then after spirituall food which indures vnto life euerlasting We haue not coÌtented our selues with that portion which thou hast allotted vnto vs nor cast all our care vpon thee for all things needfull but haue turmoyled our selues with carking care and trusted too much vnto our owne prouidence Wee haue not so earnestly desired to bee freed from the corruption and pollution of our sinnes as from the guilt and punishment and haue beene more ready to haue them pardoned then to leaue and forsake them Wee haue not laboured after the fruits of sanctification to be assured thereby that we are iustified and reconciled or content our selues with a small measure and thereby weaken our assurance We are not pressed with our sins as with an heauy burthen nor haue as we ought seriously bewailed them nor earnestly desired to be eased of them We doe not carefully keep our watch that we be not againe surprised by sin and so are apt to relapse againe into the same sinnes after wee haue repented of them and receiued pardon We are negligent in the vse of the meanes whereby we might be assured of the remission of our sinnes neither doe we sincerely and from the bottome of our hearts remit iniuries but in profession and shew forgiuing but not forgetting them We doe not approoue our sincerity in remitting iniuries by our readinesse to performe all good duties to those who haue offended vs and by ouercomming euill with goodnesse We are too apt to take notice of euery iniury and doe not passe by offences approouing our wisedome by our slownesse to anger and our loue by couering a multitude of sinnes but are apt to retaine anger and to seeke reuenge when we are wronged We doe not as we should resist the tentations of the flesh world and deuill but though we pray against them yet vpon euery slight occasion we run into them and are easily inticed to fall into sinne and to forfeit that liberty which Christ hath purchased for vs. We liue securely as if we were free from all danger of enemies and doe not duely consider their malice and subtilty our owne weakenesse and their power that we might be mooued heereby to pray with more feruency to bee freed from tentations or for thy assistance that we might ouercome them and be deliuered from all euill whereof it commeth to passe that we are often foyled by them and led captiue vnto sinne Wee are not daily prepared against the time of tentation nor keepe the Christian Armour fast buckled vnto vs that we might be able to resist our enemies Wee doe not watchfully auoyd the occasions of euill nor carefully obserue our hearts and senses keeping them vnder Couenant that they may not roue after worldly vanities which are the vsuall occasions whereby we are plunged into all euill But wee beseech thee good Lord to be gracious vnto vs in the forgiuenesse of all our sinnes and wash them away in the precious Blood of Iesus Christ that they may neuer bee imputed vnto vs nor bring vpon vs that wrath which they haue deserued Yea Lord we beseech thee for Christs sake not onely free vs from deserued punishments but being reconciled vnto vs in thy Sonne multiply thy fauours and blessings vpon vs in all things pertaining to grace and godlinesse glory and happinesse Perswade vs by thy Spirit and a liuely faith that thou art in Christ our Father and we thy children by adoption and grace Let vs euer loue and feare thee as our gracious Father performe vnto thee the obedience of children and labour to resemble thee in wisedome holinesse and righteousnesse that so we may walke worthy this high calling whereunto thou hast called vs. Let vs demeane our selues as Pilgrims on earth and haue our conuersation in heauen where our inheritance is minding and affecting things aboue where Christ sitteth at thy right hand Let vs wholly rely vpon thy fatherly prouidence who art both able and willing to helpe vs and let vs with boldnesse and confidence haue recourse vnto thee in all our wants and with assurance that thou wilt graciously heare and helpe vs. Let vs in our iudgements esteeme in our hearts desire and in all our actions seeke thy glory aboue all things and let it euer bee more deare vnto vs then our owne saluation Let vs giue glory to thy Name in all our thoughts words and actions and not onely doe it our selues but also giue iust occasion to others of glorifying thee Let vs sanctifie thee both in thy mercies and iudgements towards our selues or others let thy rich wages make vs more faithfull and cheerefull in
grieued because they no more grieue vs. Let vs after reconciliation desire and indeuour in all things to please thee and chuse rather to displease our selues and all the world then thy Maiesty Let vs confirme our Faith in the assurance of pardon by forgiuing those who haue trespassed against vs and that not in shew onely but in truth and sincerity Let vs not onely forgiue iniuries but also forget them and approue our sincerity in remitting by our readinesse to performe all good duties vnto them that wee may ouercome euill with goodnesse Let vs passe by offences and shew our wisdome in our slownesse to Anger and Reuenge Let vs doe good to those that hurt vs and pray for those that persecute vs. Giue vnto vs not onely the grace of Iustification and the Remission of our sinnes but also of Sanctification and the spirit of fortitude whereby wee may mortifie sinne and be inabled to resist the tentations of the flesh the world and the deuill Let vs not when we are washed with the blood of Christ and freed from the guilt and curse of sinne defile our selues againe nor be intangled in the yoke of bondage but let vs stand fast in the liberty which Christ hath purchased for vs. Let vs not abuse our liberty as an occasion to the flesh and because we are freed from sin sin the more freely but being deliuered out of the hands of all our spirituall enemies let vs worship and serue thee without feare in holinesse and righteousnes before thee all the dayes of our liues Let vs continually watch pray that we doe not enter into tentations seeing our spirituall enemies are euer most busie malicious in assaulting those whom thou hast pulled out of the kingdome of darkenesse and made subiects of thy Kingdome and seruants of thy family Let vs consider our owne weakenesse and our enemies power and let this mooue vs with more feruency to craue thy helpe and assistance Establish vs O Lord by thy free Spirit and so strengthen vs with thy wisdome and power that we may be able to stand against the artificiall and cunning tentations of the deuill Doe not giue vs ouer to the Tempter nor leaue vs to our selues but with the tentation giue an happy issue that we may haue the vpper hand and be preserued from all euill We craue not to be freed from tentation but that wee may not be tempted aboue our power Yea try vs O Lord as much as thou wilt so that being tried wee may be found approued Let vs quench the fiery darts of the deuill with the shield of Faith and not admit of his suggestions but nippe them in the head when they are first offred vnto vs. Leade vs not O Lord into tentation giue vs not ouer to our owne lusts to be hardned with the deceitfulnesse of sinne nor to the world to be carried away with the desires thereof nor to the deuill to be ouercome with his tentations and to be carried away captiue to doe his will Let those weakenesse which we discerne in tentation make vs to rest more entirely vpon thy power Let vs in the sight of them be truely humbled turne them to our good and make vs more carefull in the vse of all good meanes to attaine vnto more strength Let vs not fall away in the time of tentation but enable vs to withstand our enemies in the euill day and hauing finished the fight let vs stand fast and be kept by thy power through faith vnto saluation Let vs alwaies be prepared for the day of battell and put on thy whole armour that wee may be enabled to resist our enemies Let vs not tempt thee by running into tentation and expose our selues to Satans baytes and snares before they be offered vnto vs. Let all our trials and tentations tend to our good and the more inrich vs with Spirituall graces and so further our euerlasting saluation Doe not O Lord punish in vs one sinne by giuing vs ouer to another neither leaue vs to our owne lusts to the hardnesse of our hearts or to a reprobate minde to commit sinne with greedinesse Giue vs thy sanctifying Spirit and enable vs thereby not onely to fight against the flesh but also to subdue and mortifie our earthly members our inordinate affections and euill concupiscence Renew vs by thy Spirit that we may no longer be carnall but Spirituall walking not after the flesh but after the Spirit Let vs not be carried away with the world or ouercome with the tentations either on the right hand or on the left But let vs ouercome the world by Faith Giue vs the Spirit of Wisdome to preserue vs that we be not ensnared with worldly wiles keepe vs from being corrupted with rotten speeches and the inticements and ill counsels of the wicked let vs not stumble at their scandals and offences nor be mis-led by their euill ensamples preserue vs from the contagion of their company and let vs not be conformed to their fashions but notwithstanding all their tentations let vs constantly perseuere in the course of holinesse and righteousnesse Giue vs grace to renounce all worldly lusts ambition couetousnesse and voluptuousnesse Weane our hearts from earthly vanities and let vs vse the world as not abusing it Crucifie vs to the world and the world vnto vs and let vs liue as pilgrims and strangers vpon the earth and Citizens of heauen Let vs minde heauenly things and contemne the things of the world as meere vanities in comparison of Spirituall graces and heauenly glorie Let vs not be ouercome with worldly afflictions but either in whole or in part release vs of them or else arme vs with patience that wee may beare them and indure tentation that so being approued wee may receiue the Crowne of life Tread downe Satan vnder our feet shew thy power in our weakenesse and glorifie thy Name in our victory Perfect the worke of our Sanctification Redemption which is begun in this life not only free vs in part from our corruptions but conforme vs wholy to the glorious Image of thy Son Deliuer vs from euery euill thing and preserue vs vnblameable to thy heauenly Kingdome Let vs shake off security and be vigilant and watchfull let vs aboue all obseruations looke to our hearts Let vs keepe a narrow watch ouer our tongues and senses let vs make a couenant with our eyes and turne them away from beholding vanities Let vs long after our full deliuerance and finall victory ouer our spirituall enemies and seeing we shall not absolutely be freed from sinne and perfectly sanctified in this life let vs earnestly desire to be dissolued to be with Christ that so being fully deliuered from the body of this death wee may performe vnto thee such perfect seruice as thou requirest Confirme our Faith in this assurance that thou wilt heare our prayers and grant our requests seeing thine is the Kingdom whereby thou hast right to giue whatsoeuer we
rewards How coldly carelesly how dully drowzily how irreuerently and negligently do I performe them How soone am I weary of these holy exercises and desire to returne to my worldly imployments How little sweetnesse doth my aguish taste feele in thy loue though it be better then wine and in feeding vpon thy spirituall delicacies in thy banqueting-house thy Word and Sacraments How little delight haue I had in thy Sanctuary and Sabbaths and how haue I consecrated the least part of them as an holy Rest vnto thee and misspent the greatest part in thinking mine owne thoughts in thinking mine owne words and doing mine owne workes How much and often haue I abused thine holy ordinances through my worldlinesse and prophanenesse and after that I haue long inioyed them how little haue I profited by them Mine heart is still full of grosse infidelity which is the cause that I am not much raised and comforted with thy sweet promises nor deiected and humbled with thy terrible threatnings It is full of impenitency being vnapt to mourne for sinnes past or to resolue vpon amendment for the time to come It is full of carnall security making mee to apprehend no danger when as I walke in the middest of pernicious snares which are in euery place laid in my way by my spirituall enemies and to put the euill day farre from me when as pulling it on with my sins it approcheth neere and is ready to seaze vpon me It is much hardened through the deceitfulnesse of sinne custome in sinning depriuing mee of the sense of it There is much spirituall pride that lyeth lurking in it which maketh me ready to arrogate the good things I haue not to ouerweene those I haue and to attribute the praise of both vnto my selfe and so to rob thee of the glory of thine owne gifts Hypocrisie also still hangeth vpon me being ready like a slie thiefe to steale in when I open the doore of mine heart to let in any grace or religious duty I am still tainted and poysoned with carnall selfe-loue which maketh mee oftentimes to incurre spirituall hurt and damage whilest I labour ouer-eagerly after worldly good and earthly aduantage Yea as hereby I am made apt to neglect my soule for the seeming and present good of my body defrauding it of all dues that belong vnto it so likewise the duties of righteousnesse and loue which I owe to my neighbours when as they are in my partiall affection ouer-ballanced with some worldly profit pleasure or preferment O that my head were a fountaine of teares that I might wash my defiled body and soule in the floods of vnfained sorrow O that I could mourne for my sinnes as a man mourneth for his onely sonne and be sorry for them as a man is sorry for the death of his first-borne O that I could looke vpon him whom I haue pierced with bitter griefe and be thorowly displeased with my selfe because I haue by my sinnes so much displeased thee who hast been euer vnto me so gracious a God and so louing a Father O that thou wouldest come downe and strike my rocky heart that out of it might flow wholesome streames of repentance But alas the filthy staines and deepe dye of my sinnes cannot bee washed cleane with these waters It is onely that Fountaine which thou hast opened to the house of Dauid and the inhabitants of Ierusalem for sinne and for vncleannesse that is sufficient to purge me from my ingrained filthinesse It is those bloody streames alone which so plentifully flowed out of my crucified Sauiour that can clense me from all my sins And therefore O Lord for thy mercies sake and for thy Christs sake wash my leprous body and soule in the streames of this thy Iordan Yea Lord seeing they are so deepely stained with the double double dye of imputed and inherent originall and actuall sinnes that no slight and ordinary washing can purifie and restore them to their created cleannesse multiply thy washings drench and diue me thorowly in the streames of this liuing Fountaine that being cleansed from my Scarlet and Crimson sinnes both in respect of their guilt and punishment I may become as white as Snow and that no spot remaining of spirituall defilement I may be iustified when thou iudgest and stand righteous in thy sight And together with the staine of sinne take away also the sting of conscience and worke in it sound and secure peace by perswading me by the infallible testimony of thy Spirit that my sinnes are remitted I reconciled through the death and satisfaction of thy Sonne and that of the child of wrath and heire of perdition I am now become thine owne child by adoption and grace And to this end let me finde and feele it in mee not only the Spirit of Adoption perswading me of thy fatherly loue and sealing me vp vnto the Day of my Redemption but also the Spirit of Sanctification mortifying in me all my sinfull corruptions by applying vnto mee the vertue of Christs death and quickening mee in the inner man vnto holinesse and newnesse of life by the power and efficacy of his Resurrection Let me put off concerning the former conuersation the old man which is corrupt according to the deceitfull lusts and being renewed in the spirit of my minde let me put on the new man which after thine owne glorious Image is created in righteousnesse and true holinesse Let me continually keepe a narrow watch ouer my selfe that I bee not againe intangled in the snares of the diuell nor circumuented and mis-led through the deceitfulnesse of my corrupt flesh but being freed from sinne let me now become the seruant of righteousnesse Let mee make conscience of all my wayes and shunne not onely open and notorious but also secret sinnes yea all the occasions of euill and hate euen the garment which is spotted of the flesh Let mee put on daily the whole armour of God that being weake in my selfe I may bee strong in thee and in the power of thy might and bee inabled to withstand the wiles of the diuell and resist all tentations in the euill Day praying alwayes with all prayer and supplication in the Spirit and watching thereunto with all perseuerance Weane mine heart and affections more and more from the loue of the world and earthly vanities and being a pilgrim on earth let my conuersation be in heauen from whence I expect a Sauiour and Redeemer Begin and worke in me all spirituall gifts and sauing graces which yet are wanting and daily increase and confirme those that are begun and let me daily bring foorth the fruits of them all throughout my whole life and conuersation in new obedience labouring to performe vnto thee faithfull seruice in all my thoughts words and deeds Let me delight in the wayes of thy Commandements and performe all the duties of holinesse righteousnesse and sobriety with all cheerfulnesse and inward ioy Let me daily seeke thy face and fauour aboue all
my life that therein I may doe thee seruice and vse all good meanes for the furthering and assuring of my saluation O Lord giue mee a true sense and feeling of thy loue that I may loue thee againe and a liuely apprehension and taste of thy rich mercy and goodnesse that mine heart and voyce may returne vnto thee the praises that are due Yea so much the more O Lord increase my thankfulnesse by how much the lesse worthy I am of the least of thy mercies by reason of my manifold and grieuous sinnes For I confesse vnfainedly that miserable estate in which I am by nature both in respect of my originall corruption in which I was conceiued and borne whereby all the powers and faculties of my body and soule haue beene wholly defiled and vtterly disabled vnto all duties of thy seruice for which I was created and that I haue made my selfe much more miserable by adding heereunto actuall transgressions whereby I haue broken all and euery of thy Commandements in thought word and deed both by omitting the duties which thou hast commanded and committing the contrary vices and sinnes which thou hast forbidden the which as they are for the quality of them haynous so doe they in number exceed the haires of mine head and the starres of heauen Yea Lord I haue not onely thus sinned against thee in the dayes of my ignorance when as I neither had any knowledge of thee and of thy will nor so much as any desire to serue and please thee but euen since the time that thou hast called mee to the knowledge of thy Truth and by the good motions of thy Spirit hast perswaded mee to imbrace professe and practise it since thou hast allured mee by thy gracious promises to serue thee and hast incouraged mee heereunto by innumerable blessings and large testimonies of thy fauour I haue often sinned against thee through frailty and infirmity and not seldome against my knowledge and conscience Oftentimes I haue neglected thy seruice to serue in the meane while mine owne sinfull lusts and when I haue vndertaken it I haue performed it oftentimes after a cold and formall manner with much weakenesse and wearinesse vnchearefulnesse and deadnesse of heart and spirit By all which my sinnes thus multiplyed against thee I haue iustly deserued to bee depriued of all thy blessings and benefits and to bee ouerwhelmed with all those fearefull punishments threatned in the Law respecting both this life and the life to come O Lord my God affect my heart with vnfained sorrow in the sight and sense of this my sinne and misery And as it is a burthen too heauy for mee to beare so let mee haue such a feeling of it that I may hunger after the righteousnesse of Iesus Christ and apply it vnto mee by a liuely faith and so make good the Couenant of grace which thou hast made with mee one speciall branch whereof is this that thou wilt remember my sinnes no more I confesse that I haue offended thy Iustice but my Sauiour Christ hath satisfied it by paying my debt to the vttermost farthing accept therefore of his satisfaction and impute not vnto mee that debt which hee hath discharged I haue deserued eternall death and condemnation but hee was condemned that I might bee acquitted and hath suffered the bitter death of the Crosse and thine anger due vnto my sinnes that I might bee freed from death and thy displeasure and therefore O Lord I beseech thee for his sake to take away the guilt and punishment of all my sinnes that they may neuer bee imputed vnto mee in this life nor in the life to come And being thus iustified by faith and at peace with thee let mee also obtaine peace of conscience in the assurance of the remission of my sinnes and thy loue and fauour in Iesus Christ Giue vnto mee thine holy Spirit and thereby seale mee vp vnto the day of my Redemption and make mee thine owne Child by adoption and grace Let mee approoue my selfe to bee thy Child by resembling thee my heauenly Father in holinesse and righteousnesse by hating and forsaking all that is euill and by louing and imbracing all that is good Sanctifie mee thorowout in my soule and body and let mee not onely make an holy profession with my mouth but let it proceed from my heart and bee expressed in the whole course of my life Encourage mee in this worke against all difficulties by assuring mee that thou wilt bring it to good effect and let mee apply vnto my selfe thy gracious promises which assure mee as well of my sanctification and victory ouer my corruptions as of my iustification and freedome from the guilt and punishment of my sinnes Let mee set continually before mee thy Law as the rule of my life and labour to conforme my obedience in all things thereunto denying vngodlinesse and all worldly lusts and liuing holily and religiously in respect of thee righteously and charitably in respect of my neighbours and temperately and soberly in respect of mine owne person Let mee labour to obserue thy whole Law in forsaking all sinne especially that which is most sweet and pleasing to my corrupt flesh and in imbracing all vertues and Christian duties which thou hast commanded especially those vnto which my nature is most auerse Let mee not content my selfe with such an hypocriticall holinesse as is destitute of righteousnesse nor with such a meerely morall righteousnesse as is without holinesse but let mee approoue my piety to bee sincere by my iustice charity and mercy and let these bee sanctified by my true godlinesse and religious deuotion Let mee not stand at a stay contenting my selfe with that small measure of sanctification which is begunne in me but let mee daily striue in the vse of all good meanes whereby I may attaine vnto more perfection and so sanctifie them vnto mee by thy holy Spirit that they may bee effectuall to perfect that good worke which thou hast begunne Inrich mee more and more with all sanctifying and sauing graces with the knowledge of thee and thy will a liuely faith in Iesus Christ vnfained repentance for my sinnes firme affiance and confidence in thee feruent loue of thee and my neighbours yea euen mine enemies for thy sake Inflame mine heart with an ardent zeale of thy glory replenish it with thy feare that it may neuer depart from thee Strengthen mine hope in the assured expectation of all thy gracious promises especially those which concerne my euerlasting happinesse giue mee patience in all my troubles thankefulnesse for all thy benefits peace of conscience spirituall ioy in the assurance of thy loue and the grace of perseuerance in the profession and practice of thy true Religion vnto the end Remoue all stumbling blockes of offence out of my way comfort me against all discouragements and arme me against all the tentations of my spirituall enemies that they may neuer preuaile against me Take me into thy gracious protection
vnderstandings the wisdome of the flesh and errors of our iudgements our foolish phantasies and conceits our earthly mindednesse and all vaine and wicked thoughts that we may checke sinne in the first motions and kill this viperous brood before they come to growth strength Mortifie the frowardnesse and peruersenesse of our wils the corruption of our hearts and affections especially our self-loue and loue of the world vniust anger and desire of reuenge carnall concupiscence and vncleannesse intemperance ambition pride couetousnesse and voluptuousnesse Let vs hold our eyes and eares our tongues and taste and all other our senses vnder couenant and make all vaine and wicked sights all rotten and vnsauory speeches all intemperance and insobriety odious and loathsome vnto vs. Quicken vs in the inner-man and frame vs in all holy obedience vnto thy heauenly will make vs such as thou wouldest haue vs to be and renew thine owne Image in vs in wisdome holinesse and righteousnesse and let vs no more defile and deface it with our corruptions Let vs submit our selues in all things to be guided by thy good Spirit and yeeld cheerefull obedience vnto all the motions therof not grieuing it by checking and quenching them or putting them off by delayes to another time Let vs serue thee in holinesse righteousnesse and sobriety not deuiding those things which thou hast conioyned and not by fits and flashes but constantly and continually thorowout the whole course of our liues Inrich vs plentifully with all the gifts and graces of thy sanctifying Spirit as Faith Hope Humility Patience and the rest yea let vs dayly thriue in Spirituall strength and not stand at a stay but grow vp towards perfection from child-hood to a ripe age in Iesus Christ And with these our prayers and suites we doe with like humble heartinesse ioyne thy prayses and our thankesgiuing for thy manifold blessings and benefits respecting our soules bodies or estates For thine vndeserued loue whereby thou hast of thy free and meere grace elected created redeemed called iustified sanctified and preserued vs vnto an heauenly inheritance and hope of a better life For our present peace and prosperity health food apparell sufficiency of all temporall benefits and contentednesse in them and especially for causing vs so long to enioy the Light of thy Gospell with such liberty and safety For preseruing vs from all dangers this night past and this day hitherto and enabling vs by our rest and other comforts of this life to doe thee seruice O Lord we prayse and magnifie thee for these and all other thy mercies and are sorry and ashamed that we can be no more thankefull hauing nothing else to returne vnto thee for all thy benefits And now Lord seeing in thee we liue mooue and haue our beeing wee beseech thee to continue thy grace and fauour still vnto vs in the whole course of our liues and namely this day receiue vs into thy keeping watch ouer vs with thy prouidence and preserue vs with thy grace and power from all dangers both spirituall and temporall and from all euils both of sinne and punishment Let vs set our selues wholy to seeke and serue thee and propound thy glory vnto our selues as the maine end of all our thoughts words and actions and so direct and order them by thy holy Spirit that they may vpon all occasions further and aduance it And for as much as if thou dost not build the house wee shall but labour in vaine to build it O Lord blesse vs all in the duties of our seuerall places and callings that they may tend to the ioynt good of the whole Family and euery one of vs in particular that finding thy blessing vpon the workes of our hands wee may with more courage and comfort be faithfull and painfull in them Set thy feare alwayes before vs and let vs carry our selues in all our courses carefully and conscionably as in thy sight and presence that whatsoeuer wee doe or take in hand may be acceptable vnto thee Blesse together with vs thy whole Church this especially in which wee liue our gracious King and Noble Prince the Prince and Princesse Palatine with all their issue the Councell Magistrates Ministers and the whole people of this Land the afflicted members of Iesus Christ and this whole Family with all other our friends kindred and acquaintance beseeching thee to vouchsafe vnto vs all and to euery one of vs in our seuerall places and callings all things necessarie for our present comfort and future happinesse euen for Iesus Christ his sake in whose Name and words we conclude our prayers saying as he hath taught vs Our Father which art in heauen c. Another Prayer for the Family in the Morning O Lord our God who art in thine owne nature glorious and full of maiesty infinite in goodnesse wisedome power bounty truth and all perfection most iust in all thy waies and holy in all thy workes and our most gracious Father in Iesus Christ wee thine vnworthy seruants finding and feeling our selues loaded with the vnsupportable waight of our manifold and grieuous sinnes doe come vnto thee for ease and being sicke in sinne euen vnto the death doe flee vnto thee the alone Physicion of our soules that wee may be eased and cured and doe here lay open before thee our miserable estate and condition that thou mayest magnifie thy mercies in our recouery Wee confesse our hereditary diseases and that originall leprosie of our bodies and soules whereby they were infected and corrupted euen in our first conception and so disabled vnto thy seruice that we cannot of our selues thinke a good thought nor so much as entertaine into our hearts a desire to come out of the miserable thraldome of sinne and Satan Our wisedome is enmity against thee and we are not capable of that knowledge which thy Spirit reuealeth All the imaginations of the thoughts of our hearts are onely euill and that continually our consciences are loaded with dead workes our wills crooked and rebellious still resisting all good motions of thy Spirit our hearts hardened through the deceitfulnesse of sinne our affections desires and passions so disordred and poisoned with naturall corruption that they are become filthy and lothsome sinckes of sinne and all the members of our bodies the ready instruments of our defiled soules for the acting of all abominable wickednesse So that being through his naturall corruption a sinfull generation and viprous brood wee haue iustly deserued that thou shouldest reiect and pursue vs with thy wrath though wee were free from all other sinnes sauing those alone whereof wee were guilty as soone as wee were borne And yet alas we haue not stayed here but haue added vnto this our originall sinne innumerable numbers of actuall transgressions by breaking thy whole Law and euery Commandement thereof in thought word and deede both in the omission of all duties therein required and in the commission of the vices and sinnes therein forbidden whereby wee haue made
chap. 7. 6. The meanes to be freed from it which are 1. Reasons to make vs abhor it chap. 8. 9. 2. Remedies which are either by taking away the causes of it chap. 10. or by vsing other helps which are ten in number chap. 11. Supernaturall where is shewed lib. 2. 1. What it is chap. 1. 2. The causes and effects of it chap. 2. 3. The meanes to obtaine and preserue it which are eight chap. 3. OF CARNALL SECVRITIE THE FIRST BOOKE CHAP. I. The Preface Of Securitie in generall and more specially of securitie in the state of Innocency and of that which is in vs after the Fall §. 1 That God the supreme goodnesse turneth all euen euill it selfe into good AS it is the nature and propertie of the supreme Goodnesse to make all things like vnto it selfe and euen out of euill to produce that which is good so is it the nature of sinne and corruption so to poyson and taint whatsoeuer it toucheth that though it bee of an indifferent nature yea originally good it maketh it like it selfe euill and sinfull Of the former wee haue God himselfe the best example who being infinite in wisedome power and goodnesse doth not onely effect his good ends by good meanes and instruments but is able to bring light out of darknesse good out of euill and to make the worst instruments fit tooles for the perfecting and polishing his best works And thus he ordinarily vseth the euill of punishment as crosses calamities and afflictions of all kinds corporall and spirituall not onely for the iust punishment of the wicked but for the triall of his owne Seruants the purging and Rom. 8. 28. purifying of them from their corruptions the exercise and by exercise 2. Cor. 4. 17. the manifesting and increasing of their spirituall graces and the furthering and assuring of their saluation Thus he vseth the wicked for the chastizement of his Children and the Deuill himselfe and his malicious tentations for the strengthning of them in Faith Loue Patience and all other sauing graces after they haue had experience of Gods power and goodnesse assisting and giuing them victorie in these spirituall conflicts Yea this chiefe Goodnesse can make euen sinne it selfe in others to serue as a meanes to execute his wise and iust Counsailes as the malicious practises of Iosephs brethren the meanes of his Gen. 45. 5. 7. 8. aduancement and their owne preseruation the sinne of Absolon Achitophel and Shemei for his rod to chastize Dauid and to humble 2. Sam. 12. 11. 16. 10. Act. 2. 23. 3. 28. him for his grieuous falls the sinne of Iudas the Scribes Pharisies and Deuill himselfe to set forward the worke of our Redemption by the death of our Sauiour Yea he can make of sinne in the same partie an Antidote against sinne and as it were smother it in its owne smoke and by letting his Seruants slip into lesser sinnes hee can preserue them from falling or being fallen can pull them out of those which are greater As when by the pricke of other sinnes he letteth 2. Cor. 12. 7. out the wind of pride which is most hatefull vnto him and pernicious vnto our selues and when by leauing vs he suffereth vs to slip Matt. 26. 33. 34. into sinne to make vs cast away selfe-confidence that wee may more firmely cleaue vnto him who alone is able to support vs by a liuely Faith §. 2 That it is the nature of sinne and corruption to turne all into euill Of the other wee haue lamentable experience not onely in Satan but principally in our owne sinfull corruptions which make vs apt and readie to abuse all things vnto sinne and out of the best premises to inferre the worst conclusions And thus our wicked flesh abuseth Gods sauing attributes vnto sinne as his infinite mercy which should cause vs to feare him to moue vs thereby to goe on in our wicked courses more sinning that grace may more abound His Patience and long suffering which should leade vs to repentance to worke in vs hardnesse of heart and by deferring our repentance to treasure vp wrath against the day of wrath His Iustice and righteous Iudgements which should aboue all things make vs afraid to displease him because he is a consuming fire and it is a fearefull thing to fall into the hands of the liuing God the flesh abuseth to make men to despaire of Ezech. 33. 10 11 Esa 22. 12 13. all grace or future good and therefore to lay hold of the present delights of sinne saying with the Epicures Let vs eate and drinke for to 1. Cor. 15. 32. morrow wee shall die But especially and most ordinarily our sinfull corruption abuseth Gods temporall benefits vnto euill which being originally good are vnto vs in respect of their vse of an indifferent nature good to those who vse them well and euill vnto those that abuse them vnto sinne And of this kind is wordly prosperitie with all earthly benefits which doe accompany it as health wealth peace plentie immunitie from dangers and such like the which our sinfull flesh abuseth for the robbing of our soules of all grace and the replenishing of them with all vice and sinne as forgetfulnesse of God pride prophanenesse neglect of Religion and contempt of Gods Ordinances tyrannie oppression crueltie with innumerable others of this Christian Warfare 2. Part. hellish broode as elsewhere I haue more fully shewed §. 3 That fleshly corruption abuseth prosperitie to the be getting in vs carnall securitie Psal 111. 10. Pro. 1. 7. But especially among and aboue the rest doth our fleshly corruption abuse this worldly prosperitie as a meanes to beget in vs carnall securitie which is the Mother and Nurse of all other wickednesse whereby mens hearts being emptied of all feare of God which is the head and beginning of true wisedome are made capable and fit to receiue all manner of wickednesse and to run in a head-long course into all kinds of horrible and hellish impieties Of which we haue too lamentable experience in these our dayes wherein few make conscience of any sinne not punishable by humane Lawes which offereth vnto them either pleasure or profit as neglect of Religion and duties of Gods Seruice bitter Cursing blasphemous Swearing profanation of Gods Sabbaths Crueltie Oppression Briberie Extorsion Whoredome Drunkennesse Fraude Vsurie deceitfull Dealing and matchlesse Pride shewed especially in shamelesse and monstrous fashions of Apparell whereby Women are transformed into Men and Men into Women And what is the cause of all these mischiefs but carnall securitie whereby Men blesse themselues in their wicked courses and put farre from them the Iudgements of God and the euill Day and together with them their Repentance and amendment of life And from whence doth this securitie arise and spring but from our abundance of Gods temporall Blessings long Prosperitie Peace and Plentie abused by our carnall corruption which maketh Men to forget God because they find
knocketh they may open vnto him immediately Blessed are those seruants whom the Lord when he commeth shall find watching c. And this know that if the good man of the house had knowne what houre the Thiefe would come he would haue watched and not haue suffered his house to be broken thorow Be therefore readie also for the Sonne of Man commeth at an houre when ye thinke not And elsewhere Take you heed watch and pray for Mark 13. 35 36. ye know not when the time is c. least comming suddenly he find you sleeping By all which wee see the necessitie of an holy and religious feare stirring vs to watchfulnesse and the extreme danger of carnall securitie For if that bee not without much hazard and perill and ought to bee carefully shunned of vs whereof our Sauiour giueth vs once warning then how jeaperdous and full of extreme danger is this carnall securitie and with how great care to bee auoyded of vs of which Christ giueth vs so many warnings as of nothing else more oft and earnestly in so many and such great varietie of Parables Examples and Admonitions And withall thus much is implyed hereby that as this sinne of securitie is great and dangerous so we are naturally most prone to be ouer-taken by it which moueth our Sauiour to vse so many and effectuall meanes to preserue vs from it or to awaken vs out of it if wee bee alreadie fallen into this spirituall Lethargie §. 4 That Christs holy Apostles haue giuen vs many warnings to take heed of carnall securitie With like care and earnestnesse doe Christs holy Apostles admonish and warne vs to take heede of this dangerous and pernicious Rom. 13. 11 12. sinne of carnall securitie The Apostle Paul telleth vs that now it is high time to awake out of sleepe because now our saluation is neerer then when wee beleeued that is then at our first conuersion when as wee begun to beleeue And therefore as Runners for a prize make most speed when they come neerest vnto the Goale so should we be most carefull in shaking off all securitie and sloth and in running swiftly in the Race of godlinesse when we approch to the Goale of blessednes and exhorteth vs that seeing the Night is farre spent and the Day is at Eph. 5. 14 15. hand we doe therefore cast off the works of darknesse and put on the Armour of light And againe Awake thou that sleepest and arise from 1. Thes 5. 6. the dead and Christ shall giue thee light See that yee walke circumspectly not as fooles but as wise redeeming the time because the dayes are euill And elsewhere Let vs not sleepe as doe others but let vs watch and be sober c. And because we are alwayes in danger he would haue vs to be at no time retchlesse and secure but seeing we haue innumerable enemies euer readie to assault vs he exhorteth vs to haue continually the whole Armour of God fast buckled vnto vs that we may be able Eph. 6. 11 to stand against the wiles of the Deuill So the Apostle Peter vpon the same ground exhorteth vs to shake off carnall securitie and to stand still vpon our guard with all care and watchfulnesse Bee sober saith he be vigilant because your aduersarie the Deuill as a roring Lion walketh 1. Pet. 5. 8 9. about seeking whom he may deuoure whom resist steadfast in the Faith §. 5 That carnall securitie is a most dangerous sicknesse of the soule But that wee may bee moued to abhor this sinne of carnall securitie with greater hatred let vs further consider that it is a most fearefull and pernicious vice which hath in it all relations of ill being not only in it selfe exceeding euil but also the cause of many grieuous euils In it selfe it is a disease of the soule most dangerous and desperate vnlesse it be cured by vnfayned repentance for there is no disease more pernicious to the spirituall Patient sicke in sinne then the stone in heart or if you will an heart of stone no stone so hard and hardly broken For though the voyce of the Lord bee so powerfull and full of Maiestie that it breaketh the Cedars shaketh the earth and maketh it to tremble yea renteth the Rocks turning them into a standing water Psal 29. 4 5. 114. 8. Num. 20. 11. and the Flint it selfe into a Fountaine of waters as the Psalmist speaketh yet it moueth not the secure and stonie heart nor resolueth it into the teares of repentance and therefore we reade that when the Word of God by the Prophet was so mightie that it claue insunder the stonie Altar yet the more hard and stonie heart of Ieroboam was not at all 1. King 13. affected and pierced with it but notwithstanding all Gods terrible Threatnings he goeth on securely in his sinne It is as the Prophet calleth it that Spirit of deepe sleepe which closeth vp mens eyes and depriueth them of the spirituall vse of their senses and vnderstanding making the Vision and Word of the Lord as the words of a Booke which is Esa 29. 9 10 11. sealed so as Gods Ministers may complayne of such as hee doth in the same place that they are drunken but not with wine they stagger but not with strong drinke Neither is it an ordinarie sleepe but that dangerous Lethargie of the soule which maketh men as vnfit to all holy duties and spirituall exercises as death it selfe makes them vnapt and vnable to performe any naturall or morall actions It is the Deuils cradle in which he lulleth men asleepe so as he may do with them what he pleaseth that deadly stinging Viper which bringeth them into the deepe slumber of death and destruction and that Cart of Hell which in the darke night of Ignorance carrieth quietly and without noyse huge multitudes into the Pit of euerlasting death Finally it is that Circes that Syren that Witch which transformeth men into bruit beasts and depriueth them not onely of all grace but euen of naturall reason and vnderstanding It is a seeming peace more Nimia securitas mentis tempestas est Gregor in Moral dangerous then any warre and in outward appearance a quiet calme but in truth the most perillous tempest in which many millions of soules doe suffer shipwracke and sinke into the gulfe of endlesse perdition §. 6 That carnall securitie is a disease hardly cured And as this securitie is a dangerous and grieuous disease so in this respect it is the more pernicious because it is hardly cured and that in a double respect first because insensible diseases are in themselues most desperate as the Lethargie dead palsie apoplexie And euen in acute sicknesses as Feauers and burning Agues we account the patient most hopelesse and helplesse when as he is past feeling of his sicknesse Thus also the wounded members are most hardly cured when by much effusion of blood and spirits they are become stiffe
for contraties without meane cannot be in their strength and vigour in the same subiect at the same time and if wee neglect through this securitie the meanes and causes of Gods feare as the meditating on his Power Presence and Prouidence his Mercy Iustice Goodnesse Truth it must needs follow that it selfe will decay in vs. Our patience will be enfeebled when as wee presume that wee are safe from all trialls and tentations or securely resting on our owne strength as sufficient to ouer-come them we haue neglected to gather Arguments of comfort and consolation against the day of affliction Finally our prayers will grow cold and formall vnchearfull and heartlesse when by our securitie wee are made insensible of our wants and are in no feare of approching euills §. 3 That Gods Spirit will not dwell in a secure heart And as this securitie depriueth vs of all sauing grace so also of the good Spirit of God which is the author and fountaine of them For 1. Thes 5. 19. it causeth vs through sloth and negligence to quench the good motions of the Spirit either perswading vs to the preformance of good duties or to shunne and auoide vice and sinne whilest wee neglect to put in practice the things vnto which it mooueth vs And so vexing Eph. 4. 30. and grieuing this holy guest wee make him weary of his lodging and willing to depart from vs. For as securitie maketh way for the euill spirit to enter into our hearts when as it sweepeth it cleane of all vertue and garnisheth it with vice and sinfull corruptions so it maketh the good Spirit to remoue and depart being in all things most opposite vnto it And as the fire is extinguished when as we doe not blow and cherish it or if wee stop the vent so as it cannot flame out and smother it in its owne smoke so we doe extinguish the fire of Gods Spirit when through securitie we neglect to vse the meanes whereby it is nourished or will not let it blaze and flame out in the actions of holinesse and righteousnesse §. 4 That Carnall securitie depriueth vs of eternall happines Neither doth it only depriue vs of grace in this life but also of glorie and happinesse in the life to come For this crowne and garland 1. Cor. 9. 23 24. Apoc. 2. 10. 3. 21. of euerlasting blessednesse is not promised to slothfull loyterers but vnto them that striue for it to wrastlers that contend for masterie to runners that runne in the Spirituall race that hold out to the end to those that fight in the Christian warfare and neuer giue ouer the field till they haue obtained victorie This gate of life is not opened to those that slothfully sit still and securely content themselues with their present state not caring whether they goe in or no but vnto those that striue Matth. 7. 13. 11. 12. to enter into it and vse a kind of holy violence that they may presse in and not be in danger of being put backe Saluation belongeth not to those who are carelesse and secure in the vse of the meanes whereby it may bee had but to such as worke it out with feare and trembling These mariage joyes are not prepared for such foolish Phil. 2. 12. virgins as sleepe in securitie and take no care to bee found in readinesse but for the wise who not knowing when the Bridegroome Matth. 25. 10. will come doe stand vpon their watch and haue their lampes of Faith clearely burning and giuing out the light of a godly life And therefore Nemo duri cordis salutem vnquam adeptus est c. Bernard ad Eugen. lib. 1. Ezech. 11. 29. 36. 26. as one sayth there was neuer any of an hard and secure heart that obtained saluation vnlesse God hauing mercy vpon him hath taken away his stonie heart from him and giuen him an heart of flesh as the Prophet speaketh §. 5 That Carnall securitie exposeth vs to positiue euils and first to all dangers And thus we see that Carnall securitie depriueth vs of all good in this life and the life to come But besides this priuation of good it doth also expose vs positiuely to all euill As first it maketh vs subject to all dangers and that in diuers respects First meritoriously and deseruedly it being just with God that they should not bee shaded vnder the wings of his prouidence who haue no awfull respect of his presence but are carelesse and vnconscionable in all their wayes Secondly because they are improuident and negligent in the vsing of any meanes whereby they may be preuented either prayer vnto God for his protection or repentance for sinne which hath indangered them to Gods Iudgements or Christian prudence in fore-casting what euils may befall them or if they happen how they may preuent them In which regard it is no more strange for secure men to fall into mischiefe then to see a man who hauing blind-folded himselfe and runneth he careth not whither with head-long haste or that walketh in his sleepe to stumble at blocks in his way or to fall into Pits and Ditches Thirdly because they alwayes lye open vnto their spirituall enemies and encourage them with their secure carelesnesse to set vpon them because before the assault they are sure of victorie Fourthly because giuing themselues to sloth and ease they neglect to buckle the Christian Armour vpon them whereby they might be inabled to resist their enemies in the day of conflict And lastly because they who through securitie are destitute of the feare of God endanger themselues to all things else which are to bee feared and howsoeuer they are void of all feare in the time of prosperitie yet when the things they neuer feared fall vpon them they are so amazed and astonished with approching dangers and so depriued of all courage to resist or counsaile to auoid them that they doe through excessiue feare ineuitably Nunquam secura debet esse foelicitas quia periculosiora sunt animo secura quam corpori aduersa c. Aug. in Sent. T. 3. c. 1059. Qui praesumit minus veretur minus praecauet plus periclitatur c. Tertul. de cultu Foemin pag. 407. fall into many of them which they might haue escaped if they had feared seasonably and prouidently fore-seene them before they hapned In which respect one saith that our prosperitie ought neuer to bee secure because securitie is more dangerous to our mind then aduersitie to our body For things prosperous doe first corrupt vs before those which are aduerse can breake and hurt vs. And another Father giueth the reason of this danger Because he that securely presumeth feareth not and so is lesse cautelous and prouident and thereby more apt to fall into danger Feare is the foundation of health and safetie and presumption the impediment of feare And therefore it is more profitable if we feare that we may fall for by fearing we shall take
to keepe vs from any danger and defend vs against tentations our frailety to fall into sinne and inabilitie to any good actions our pronenesse to fall into perils and want of power to recouer out of them our vnworthinesse of Gods least fauour and worthinesse of his greatest Iudgements this would make vs to shake off all securitie and to worke out our saluation with feare and trembling as the Apostle exhorteth Phil. 2. 12 13. because of our selues wee are able to doe nothing but it is Phil. 3. 12 13 14. God onely which worketh in vs both to will and to doe of his good pleasure This would keepe vs from being secure as though we were possessed of all we desire and were alreadie perfect and make vs with the Apostle to forget those things which are behind and to reach forth vnto those Heb. 4. 1. things which are before and with all our care and endeauour to presse toward the marke for the price of the high calling of God in Christ Iesus lest hauing the promise of the garland of blessednesse through our sloth and securitie wee come short of it as the Apostle speaketh §. 4 That it is a notable meanes to weaken self-confidence if wee consider the strength of our spirituall enemies But much more effectuall would it be for the shaking off this carnall securitie if wee would weaken our selfe-confidence by our often consideration not onely of our frailetie and weakenesse which make vs prone to fall in the least trials and tentations but also of our many and mightie politique and most malitious enemies who incessantly assault vs and will easily get the victorie if the Lord for a iust punishment of our selfe-confidence leaue vs to our selues or if wee securely neglect to stand vpon our guard to fight against that in the power of Gods might and to keepe the Christian armour still buckled vnto vs. For wee can bee no more readie to giue them aduantage then they to take it and to make the most spitefull vse of it for our ouerthrow we can be no more feeble to stand then they strong and malitious to cast vs downe and to tread vs vnder foot when they haue gotten vs at their cruell mercie Yea let vs consider this humane frailetie not onely in our selues and the strength and malice of our enemies in their assaults against vs but in those who haue gone before vs who haue farre exceeded vs in grace and spirituall strength and yet haue beene fearefully foyled by giuing them aduantage through their securitie as of Noah Lot Dauid Peter and many others And so may we easily conclude that wee who are weake and fresh-water Souldiers haue little reason to be secure when the Lords greatest Worthies haue through the might and malice of their enemies and their owne heedlessenesse receiued such foiles and that wee poore shrubs may easily be troden vnder the feet of these Wolues and Lions when such tall Cedars could not stand before them Whereby wee shall not onely bee made more warie and watchfull ouer our footing by the example of their slips but also distrusting in our owne strength we shall rest with full affiance vpon Gods gracious power and promises who is alone sufficient to preserue vs in these dangers Finally adde to the power and malice the diligence and watchfulnesse of our spirituall enemies for Sathan as hee confesseth exerciseth himselfe in compassing the earth to and fro that he may spie out his Iob 1. 7. best opportunities to doe vs mischiefe And the Apostle perswadeth vs to sobrietie and watchfulnesse by this argument because our aduersarie 1. Pet. 5. 8. the Deuill goeth about continually like a roaring Lion seeing whom he may deuoure And therefore if this great Fowler still watcheth to catch vs in the nets of destruction much more should wee watch for our preseruation that we may escape them if hee layeth snares and grinnes to entrappe vs in euery place at home and abroad in our beds and at our tables in our recreations and the labours of our callings yea in our most holy exercises hearing reading praying what place is there for securitie if we haue any desire to escape them and to be kept from falling into ruine If this great thiefe watch to breake Math. 24. 43. in into the houses of our hearts and to rob vs of the treasures of spirituall grace and lead vs captiue vnto sinne O why should wee giue place to securitie in the middest of these desperate dangers and not rather stand vpon our watch that we may preuent them yea seeing wee are apt to slumber and sleepe why should wee trust to our owne watchfulnesse and not rather put our whole affiance in the great Watchman of Israel desiring him continually to watch ouer vs and when we are readie to slumber in securitie to awaken vs out of it by his Word and Spirit lest wee sleepe the sleepe of death and become a prey to our spirituall enemies §. 5 The third remedie is to vse well our prosperitie The fourth meanes is that we abuse not our prosperitie to the nourishing of our securitie nor suffer our selues to be abused by it but if God send it that we make such holy and right vse of it as that it may encrease in vs the true feare of God and make vs more diligent and spiritually watchfull vnto all religious and honest duties And to this end let vs not suffer our iudgements to be blinded with a false conceit that it is an infallible signe of Gods loue and that therefore because we enioy it we are highly in his fauour and consequently out of the gun-shot of any either present or future danger so as wee may be secure and seare nothing For these worldly things are but of an indifferent nature in respect of their vse good or euill as they are well or ill vsed and no sure testimonies of Gods loue seeing these outward things happen alike to all as the Wise-man speaketh Yea in regard Ecele 9. 1 2. that by reason of our corruption they are seldome well vsed but contrariwise abused to sinne forgetfulnesse of God pride ambition couetousnesse and many other vices therefore the Lord ordinarily bestoweth them in greatest abundance vpon wicked men as Turkes Infidels and carnall Christians that surfetting of their plentie as the Psalmist speaketh their Table may become a snare and giueth them to his best and dearest children with a sparing hand or if liberally yet hee seasoneth and tempereth them with many crosses and afflictions that their hearts may not be too much set vpon them Which being rightly considered our prosperitie will not nourish securitie but rather feare lest we should be in the greatest and worst number Secondly let not our hearts trust in these earthly things wisedome strength riches friends or any other thing wherein men place their worldly happinesse and so bee secure as though they could free vs from all danger for these earthly things are
the hand of his mercie hee will thrust from him with the hand of his iustice and that the greater mercie he hath shewed to mooue vs to repentance the more fearefull iudgements will he inflict vpon vs if we neglect it through our carnall securitie and because wee haue not onely wilfully wounded our soules with sinne but also haue despited our heauenly Chyrurgeon by casting away the plaisters which hee hath applied for our cure hee will let vs rot in our corruptions laugh at our destruction and mocke when Apoc. 22. 11. Pro. 1. 24 26. our feare cometh §. 9 The eighth remedie is to vse carefully the meanes of saluation The eighth meanes is that wee diligently vse the meanes of saluation seeing they are also the meanes of implanting the feare of God Ier. 3. 4. in our hearts and so remoouing and rooting out of this carnall securitie As first the carefull and conscionable hearing of the Word which is that Plow and Harrow that breaketh vp the fallow grounds of our hearts and that bruiseth and maketh them contrite so as they are fit to receiue the seeds of all spirituall graces that Hammer which breaketh these rockes in pieces and that Fire which melteth and dissolueth those mettals that cannot be broken as Ieremie speaketh and Ier. 23. 29. finally that Sword of the Spirit which giueth a deadly wound to carnall securitie whilest it layeth open the hainousnesse of sinne the wrath of God and curse of the law due vnto it the rewards promised vnto those who feare the Lord and the punishments denounced against those who liue in their securitie both in this life and the life to come Neither is it possible that we should long sleepe in carnall securitie if we leaue our eares open to receiue the voyce of these sonnes of thunder speaking vnto vs. Especially let vs withall diligence hearken vnto those admonitions and exhortations which are purposely vsed by the holy Ghost to rouze vs vp out of this sleepe of securitie As that admonition of our Sauiour Watch therefore for yee know not Matth. 24. 42. what houre your Lord doth come And againe Take yee heed watch and Mar. 13. 33. pray for yee know not when the time is Let your loynes be girded about Luk. 12. 35 36. and your lights burning and yee your selues like vnto them that wait for their Lord when he shall returne from the wedding that when he commeth and knocketh yee may open vnto him immediatly Blessed are those Seruants whom the Lord when he commeth shall find watching So let vs hearken vnto and with all care meditate vpon those admonitions and exhortations of the Apostles Awake thou that sleepest and stand vp Eph. 5. 14. from the dead and Christ shall giue thee light It is now high time to awake from sleepe for now is our saluation neerer then when wee beleeued The night is farre spent and the day is at hand let vs therefore cast off the workes of darkenesse and let vs put on the armour of light Let vs not Rom. 13. 11 12. 1. Thess 5. 6. 1. Cor. 10. 12. Phil. 2. 12. sleepe as doe others but let watch and be sober He that thinketh he standeth let him take heed lest hee fall Worke out your saluation with feare and trembling Take heed lest there be in any of you an euill heart of vnbeliefe in departing from the liuing God But exhort one another daily whilest it is called to day lest any of you be hardned through the deceitfulnesse of sinne Be sober be vigilant because your aduersarie the Deuill as Heb. 3. 12 13. a roaring Lion walketh about seeking whom he may deuoure So also meditating in Gods law which in it selfe is sufficient to cause our hearts 2. Kings 22. 10. to melt like the heart of Iosias with true compunction and contrition so as the frozen dregs of securitie can haue no harbour and in the Gospell which will implant in them the feare of God arising out of faith and loue To this purpose serueth also the often receiuing of the Sacrament of the Lords Supper whilest labouring to come prepared that we may receiue it to life and saluation and not to iudgement and condemnation it giueth vs occasion to examine our estate and to call our selues to a strict account before Gods Tribunall and to renew our couenant with him by renewing the condition of faith and repentance And finally holy conferences whereby wee stirre vp Gods graces in one another keepe and vphold them from falling and raise them vp being fallen exuscitate and re-enliue the gifts of Gods Spirit which are readie to be cooled and quenched and by mutuall exhortations preserue one another that wee bee not hardned Heb. 3. 13. through the deceitfulnesse of sinne §. 10 The ninth remedie is to heare the Word with faith The ninth meanes is that we receiue the Word with faith without which it cannot profit vs for the shaking off this carnall securitie For as vngratious Children and Seruants proceed in their euill courses though they heare their Parents and Gouernours encouraging them to obedience by many promises and indeauouring to terrifie them by threatning punishment if they giue no credite to their word so vnlesse we beleeue Gods gratious promises made to those that feare him and his threatnings against those who securely neglect him his mercies and judgements wee will neither entertaine this feare nor banish securitie out of our hearts Whereas contrariwise if wee giue credite to the things wee heare namely that thete is a just God who beholdeth all our workes who will call all that we doe to judgement euen our vnknowne actions and secret thoughts either to crowne them with euerlasting rewards or to punish them with intolerable and endlesse torments it is not possible that we should be secure For if no man can liue in securitie who is perswaded that being liable to the Law his necke is daily in danger of the halter or that a sword hangeth ouer his head in a weake thread though these are but temporall euils which when they haue done their worst doe but hasten that death with nature would bring vnto vs with a little slower pace much lesse could they bee secure if they thought themselues indeed endangered to hellish torments and euerlasting death and condemnation §. 11 The tenth remedie is to applie the Word vnto ourselues The tenth meanes is that we doe applie vnto our selues the Word which we heare and not if we dislike it shift it off from our selues to others saying vnto our soules when wee heare reproofes this is my sinne which is reprooued seeing I haue either committed it or hauing the seeds of it in me may bring forth the fruits of it in outward act if God by his Word and holy Spirit nippe and restraine them not This admonition belongeth vnto me and I will take warning and grow wiser and more watchfull by it This instruction is mine for my better
Solum est cor durum quod seipsum non exhorret quia nec sentit Ad Eugen. lib. 1. know what it is For if thou fearest it not thine heart is such an one for it is onely the hard heart which is void of feare and hath no feeling of it owne hardnesse But those that most feare it are farthest from it seeing they vse all their care and best indeauour in the vse of all good meanes whereby they may bee preserued from so great an euill and thinke it not enough to fight against it when it appeareth in it height and strength or rather appeareth not vnto them because it is so but will auoid all occasions and withstand and ouer-come this mischiefe in its first beginnings and least degrees Neither doth this euill seaze vpon vs all at once in it full growth and greatnesse but stealeth and creepeth vpon vs by degrees as the Apostle intimateth where he exhorteth vs to take heed lest we be hardned through the deceitfulnesse of sinne And as the hand doth not at first get a callum Heb. 3. 13. and brawnie hardnesse but by much labour and exercise it groweth vpon it by little and little so this thicke skin of carnall securitie doth not at first ouer-grow the heart but increaseth by degrees by often sinning and much sloth and negligence We doe not at first fall into a dead sleepe but by degrees it commeth on vs first we are drowsie and sluggish we reach and stretch and giue our selues to ease and rest leauing off our bodily labour and then wee slumber slightly being not quite depriued of the vse of our senses so that if a word be spoken we easily heare it and are awakned and from slumbring wee fall to sleeping which in the first entrance is more shallow and afterwards more throughly seazeth on the senses and so becommeth more deepe and dead and thus it is with this spirituall sleepe of carnall securitie It commeth not to the full depth at the beginning But first wee become drowsie and sluggish in holy duties we are soone wearied when we set our selues about them and long to haue them ended then wee giue our selues to carnall ease and begin to neglect them altogether or to performe them coldly and formally as though wee were neither waking nor sleeping but falling into a slumber but euen then wee may be raysed and recouered if God in his Word doe rowze vs vp and teach vs the meanes whereby we may shake off our sloth Which if we neglect to heare either by absenting our selues or by carelesse contempt then from slumbring wee fall to sleeping and from shallow sleepe to sleepe so deeply and soundly that wee cannot heare Gods Ministers and Watch-men though they lift vp their voyces like a Trumpet to tell vs of our sinnes and by sounding a lowd alarme doe giue vs warning of a whole Armie of approching euills A greene wound as one saith is not without sense of payne nor is it presently Plaga recens dolore non caret neque enim iam occaluit vulnus nec in tam breui versum in insensibile est Bern. ad Eugen. lib. 1. full of dead flesh and gangrened so as it is quite past all feeling and so these wounds of sinne are not insensible at the first but are made to be so in time when the meanes are neglected whereby they might be cured And let vs follow the same course for the healing of our soules which we take for helping of our bodily diseases that is preuent them if we can before they come by our care and prouidence or if they haue tainted vs at vnawares let vs withstand them in their first beginnings and set vpon them in their weaknesse before they are setled and so shall we get an easie victorie §. 2 The second remedie is to nourish in our hearts the true feare of God The second meanes is that wee nourish in our hearts the feare of God which is the Antidote that expelleth the poyson of carnall securitie and considering our great frailtie and the might and multitude malice and policy of our spirituall Enemies let vs follow the counsaile of the Apostle and worke out our saluation Phil. 2. 12. with feare and trembling assuring our selues that as our state is blessed when wee nourish this feare so it is fearefull when as our hearts are hardned with carnall securitie For as wee are neuer further from falling then when fearing that wee may fall wee doe with all care and watchfulnesse looke to our footing so we are neuer neerer to be ouertaken with euill then when thinking it farthest off we feare no danger nor vse any meanes whereby wee may preuent it according to the saying of the wise Man Blessed is the man that feareth alwayes Pro. 28. 14. but hee that hardneth his heart shall fall into mischiefe For this feare will cause vs to keepe a narrow watch ouer our hearts that they doe not entertayne as other sinnes so especially this carnall securitie which will make way for all the rest yea and cherish and strengthen them after they are entred so as they will neuer depart nor bee thrust out till this securitie bee expelled with them It will set before vs the examples of Gods chiefest Worthies which haue beene assaulted and foyled with this vice and therefore inforce our greater care and watchfulnesse seeing wee who are weake and feeble in comparison of them may much more easily be surprized if wee doe not continually expect the approach of it and so with all diligence arme our selues against it §. 3 The third remedie is to make great account of a soft and relenting heart The third meanes is that we make great account of a soft and relenting heart and tender conscience when wee haue them which will make vs tremble at the hearing of Gods Word and euen melt like the heart of Iosias and strict and scrupulous in auoyding all appearance of euill To which end we must shun all causes and occasions of sinne as well as the sinne it selfe Especially let vs auoid as much as may be the companie of such as are hard hearted and carnally secure who are apt to infect vs with their contagion For as bodily drowsinesse goeth from one to another and when wee see our Companion yawne we are readie to yawne also being infected with his sluggishnesse and the long fetching of his breath that sleepeth is a meanes to draw sleepe on others that lye with him so is this sloth of securitie alike contagious Wee see that those who are fearefull and cowardly are much emboldned to affront dangers when being in the companie of such as are vndanted and desperate they see them often escape many perills into which they haue rashly aduentured and thrust themselues and so doth it make those that are fearefull to commit sinne in respect of the manifold euills that doe accompanie it to become more bold and aduenturous to run into it and more secure and
him to keepe him in all his wayes c. If with Dauid we put our trust in the Lord wee shall not need to feare what Psal 56. 4. flesh can doe vnto vs. If wee trust in the Lord wee shall bee blessed and Ier. 17. 7 8. like a Tree planted by the Waters that spreadeth out her Rootes by the Riuer which shall not see when heate commeth but her leafe shall bee greene and shall not bee carefull in the yeere of drought neither shall cease from yeelding fruit §. 5 The third cause Charitie The third cause of spirituall securitie is Charitie for as the Apostle telleth vs there is no feare in loue but perfect loue casteth out feare 1. Ioh. 4. 18. Col. 3. 14 15. and if wee doe aboue all things put on charitie which is the bond of perfectnesse then also will the peace of God rule in our hearts and worke in them this Christian securitie For if wee truely loue God it is an euident signe vnto vs that he loueth vs for as the Apostle sayth Wee loue him because he loued vs first and being assured of Gods loue wee 1. Ioh. 4. 19. need not to doubt of his protection whereby hee will keepe vs from all euill and of his prouidence watching ouer vs which will prouide for vs all things necessarie And finally if wee vnfainedly loue the Lord then may we be secure in all dangers and in the middest of all troubles and crosses because the Lord through his infinite wisedome and power will cause all things euen afflictions themselues to worke together for good to them that loue him and will so weaken the Rom. 8. 28 35. strength of them that they shall neuer be able to separate vs from the loue of Christ §. 6 The fourth cause the true feare of God The fourth cause is the true feare of God for this feare remooueth all other feares whatsoeuer and if with filiall affection wee feare God Psal 34. 9. as Sonnes we may thereby be freed from the seruile feare of Slaues So also this feare of God will free vs from feare of Men and the feare of our Creator will quite expell the feare of the Creature It will free vs from feare of all danger of euill seeing nothing shall be able to hinder our happinesse For Blessed is the man that feareth the Lord hee shall not be mooued for euer but shall be had in euerlasting remembrance Psal 112. 1 6 7. He shall not be afraid of any euill tidings his heart is fixed trusting in the Lord. His heart is established he shall not be afraid vntill he see his desire vpon his enemies The fift cause is Iustice and righteousnesse both in our hearts words and actions because as the Wise-man sayth He that walketh vprightly walketh surely for the righteous shall neuer be remooued and there Pro. 10 9 10. 12. 21. shall no euill happen vnto the iust And that because the Lord watcheth ouer them to deliuer them in the time of danger and prouide for them in the time of want For as the Psalmist saith The eyes of the Psal 34. 15. 1. Pet. 3. 12. Lord are vpon the Righteous and his eares are open to heare their crie so that none shall bee able to harme vs if we follow that which is good And vnto them hee hath made his promises of peace and protection The worke of righteousnesse shall be peace and the effect of righteousnesse quietnesse and assurance for euer and my people shall dwell in a peaceable Esa 32. 17. habitation and in sure dwellings and in quiet resting places And againe In righteousnesse thou shalt be established thou shalt be farre from oppression for thou shalt not feare and from terrour for it shall not come neere Esa 54. 14. thee In assurance of which promises the righteous is bold as a Lion Pro. 28. 1. and disdaineth to goe out of his way of iustice and godlinesse though he be affronted with many dangers because being armed with this brest-plate of righteousnesse he is assured they cannot hurt him Eph. 6. 14. §. 7 The last cause is new obedience The last cause of this spirituall securitie is new obedience For when like dutifull and louing children we doe desire and endeauour to doe the will of our heauenly Father at all times and in all things and perform as much as we are able that obedience which his law requireth not onely in our outward actions but also in our hearts and inward affections and bewaile our wants and imperfections when we come short of that measure and degree which wee desire to attaine vnto it will worke in our hearts a child-like confidence in the loue of our God and make vs securely to repose and cast our selues in all estates and conditions vpon his gratious prouidence for the supplying of all our wants protection from all dangers and deliuerance out of all afflictions And so much the rather because wee are hereby strengthned in our Faith and enabled to applie vnto our selues all those sweet and comfortable promises which God hath made vnto those who bring foorth these fruits of new obedience especially those which concerne spirituall peace and tranquillitie of mind and this holy and Christian securitie So the Lord promiseth That if wee will keepe his Statutes and Iudgements wee shall dwell in the Land in Leuit. 25. 18 19. safety And in another place That if we keepe his Statutes and walke Chap. 26. 3 5 6. in his Commandements to doe them the Lord with all other temporall benefits promiseth peace and safetie and that wee shall lie downe and none shall make vs affraid And Zophar telleth vs that if wee prepare Iob 11. 13 15 19 our hearts to seeke God and stretch out our hands towards him that then we shall be steadfast and without feare lie downe securely and be freed from the feare of all things So Wisedome promiseth that who so hearken vnto her and obey her voice they shall dwell safely and shall Pro. 1. 33. be quiet from feare of euill Yea the Lord hath not onely said but sworne it that all his redeemed shall worship and serue him without feare Luk. 1. 74 75. in holinesse and righteousnesse before him all the dayes of their life §. 8 Of the effects of spirituall securitie And these are the causes of this spirituall securitie The effects of it are quite contrarie to those of carnall securitie for it doth not make vs more slothfull and sluggish in the seruice of God but more watchfull ouer all our wayes that wee may doe all things which are acceptable vnto God from whom wee enioy so great a blessing and not commit any thing against knowledge and conscience which may disturbe our sweet peace or depriue vs of the inward ioy of this spirituall securitie It doth not make vs more negligent and backward in holy duties but to performe them with all diligence and
companie or else necessarie for our selues when as silence will make vs guilty of his fault §. Sect. 7 Other duties respecting our outward profession And these are the duties which respect our inward disposition now of those which concerne our outward profession in which respect our Math. 26. 60. 61 Ioh. 2. 19. 1. Sam. 22. 9. testimonie of our neighbour must bee both true and charitable and neither false simply nor in shew of words true but false in sence neither yet vncharitable and malicious all which ought to bee obserued of vs in all our testimonies both publike and priuate being ready in all things and at all times to professe the truth concerning our neighbour with charity both in respect of his vertues which as iust occasion is offered we ought to acknowledge and commend both in his presence and absence and also his vices which wee are to tell him of before his face and not suffer sinne to rest vpon Leuit. 19. 17. Pro. 27. 5. Psal 141. 5. him and not to make mention of them behind his backe but vpon necessity as to those that may helpe to reforme him or to those who may bee hurt or corrupted by his company or example that they Pro. 28. 4. 24. 24. Pro. 27. 4. Act. 12. 22. Pro. 29. 5. Ier. 9. 8. Mat. 22. 16. 1. Cor. 6. 10. 1. Sam. 31. 4. Iohn 19. 3. Matth. 27. 42. Gal. 4. 29. Pro. 16. 28. 26. 20. Leuit. 19. 16. Ezech. 22. 9. Rom. 1. 30. Iam. 4. 11. may taking warning hereby escape these dangers And contrariwise wee ought to auoide flattery wherein wee may offend in respect of the matter of our speech as when wee praise men for their vices or the manner in commending either fainedly or aboue measure or the end either seeking our owne profit like parasites or the hurt of the party whom wee flatter And on the other side wee must shunne euill and cursed speaking which any wayes tendeth to the impayring of our neighbours credit and good name The which is vsed either in his presence by reuiling and contumelious speaking by deriding and scorning him or in his absence by whispering or talebearing slandering and backbiting §. Sect. 8 Of the preseruing our owne good name The duties which euery man is bound to performe vnto himselfe are first a care to procure and preserue his good name and credit and secondly that he giue a true testimonie of himselfe Our care to procure and preserue our good name consisteth in vsing the meanes whereby it is gotten as glorifying God seeking his kingdome and righteousnesse walking vprightly being such as wee would seeme to bee and Phil. 4. 8. 1. Sam. 2. 30. Mat. 6. 33. Psal 112. 6. Pro. 10. 7. Mat. 7. 1 2. Psal 133. 1. Luk. 14. 29 30. Rom. 12. 3. Eccle. 10. 1. 1. Thes 5. 22. Rom. 12. 17. 2. Sam. 12. 12. 1. King 2. 8 9. in keeping a good conscience And also in auoiding the meanes both of vaine-glory as seeking to please men more then God hypocrisie seeking commendation by vanity and vices louing of flatterers vsuall censuring of others attempting matters aboue our ability and gifts And also of infamie which either arise from our selues as all sinnes both open with all apparances of them and secret which God to our shame will bring to light or else from others as all disgracefull lies slanders and opprobrious speeches against which we ought especially if wee be publike persons to defend and maintaine our credit and good name The true testimonie of our selues is either concerning good which if it bee true wee must vpon iust occasion confesse it with modestie to Gods glory or if false with modestie and 1. Cor. 15. 10. Pro. 28. 13. 1 Ioh. 1. 9. Iosh 7. 19. Iohn 1. 10. Iam. 5. 15. Psal 51. humility to denie it or else concerning euill which if it be true we must confesse it both to God with earnest desire of forgiuenesse and also to man when by our confession wee may aduance Gods glory and either our owne or our neighbours good or if it bee false that wee constantly deny it Contrariwise wee are by this Commandement bound to shun the contrary vices to these vertues as to deny the good things in vs to Gods dishonour that gaue them and to speake more basely and meanely of our owne gifts and good parts then there is cause or then that which wee truly conceiue either to auoide boasting which is no better then a modest lie or to draw commendations Psal 52. 1. Phil. 3. 19. Gen. 4. 23 24. from others which is counterfaite modesty and a cunning kinde of arrogancy And also on the other side vaine and false boasting wherein wee may offend either in respect of the obiect in boasting of that which is not good but euill or being good is not in vs at all or at least in that measure which wee assume vnto our selues Or else in respect of the ende as when wee speake of the good things in vs or done by vs for our owne glory especially when it is ioyned Mat. 26. 33 35. 1. Cor. 4. 7. Esa 10. 15. Luk. 18. 10. Act. 8. 9. Gen. 18. 15. 2. Sam. 1. 10. compared with 1. Sam. 31. 4 5. with neglect of Gods honour or the disgrace of others or else for our gaine and aduantage Or finally in respect of euill when out of pride and selfe-loue wee deny that euill which is truly affirmed or affirme that euill of our selues wich is false to gratifie others or to picke a thanke §. Sect. 9 What is required in this Commandement to wit originall righteousnesse and spirituall Concupiscence IN the former Commandements as we haue shewed the Lord forbiddeth all externall sinnes both in word and deede together with Rom. 7. 7. 13. 9. 1. 24. Col. 3. 5. 1. Pet. 4. 2 2. 2. 11. 23. 3. Gal 5. 16. 17. the internall sinnes of the heart commited against our neighbours which are ioyned with consent of the will and commandeth the contrary vertues and now in the tenth and last Commandement that hee might shew his Law to be spirituall and of such large extent that nothing no not the least motions or first thoughts are exempted and out of the reach of it hee requireth the inward purity of the minde and imaginations thoughts and intentions heart and affections and the rectitude orderly and iust gouernement of them all for our owne and our neighbours good and contrariwise condemneth and forbiddeth not onely those grosse kindes of concupiscence and lusts of the flesh Rom. 7. 7. 13. 9. 1. 24. Col. 3. 5. 1. Pet. 4. 2 2. 2. 11. 2. 3. 3. Gal. 5. 16. 17. which are ioyned with consent of will but euen the first and least motions of euill concupiscence which goe before consent which are the rootes seedes and fountaines of all other sinnes as all euill thoughts inclinations and desires which are repugnant with charity
our selues in the fruition of his loue lest comming vpon the sudden in an houre that wee thinke not Mat. 24. 44. and taking vs vnprouided without the lampe of profession or the oyle of grace or the light of an holy conuersation either hunting after worldly profits and preferments by vnlawfull meanes or with immoderate desires or wallowing our selues in fleshly delights he shut vs out of dores and vtterly exclude vs from hauing any communion or interest with him in those heauenly ioyes CAP. II. Of some speciall duties of a godly life which are to bee performed in our daily exercise And first of the renewing of our repentance §. Sect. 1 Of the daily renewing of our couenant with God by the renewing of our faith and repentance BY the testimonies and reasons before alledged wee haue made it euident that it is not sufficient to serue God by fits and at sometimes neglecting his seruice and seruing the world and our owne lusts at another but that the daily exercise of a godly life in the continuall performance of all Christian duties is most profitable and necessary And now it remaineth that we giue some directions for the well-performing of this daily exercise To which end wee are to know that these duties wherein wee are daily to be exercised are of two sorts First generall which are not onely euery day necessarily to be in some degree and measure performed but also to be obserued in euery part of the day and in all the particular acts and exercises of it as occasion serueth The second more speciall and belonging more principally and properly vnto the diuers parts and seuerall occasions of euery day The former are more internall and spirituall betweene God and vs seruing to set our hearts in due frame and to make them constant and resolute to consecrate our selues wholly to Gods seruice and in all things to please him The latter more externall for the most part and visible which are the outward exercises proceeding from the other and as it were the pleasant fruits which spring from those inward and hidden rootes The first mayne duty which ought to be of euery Christian daily and duly performed is to confirme and in some sort to renew the Couenant of grace betweene God and vs in Iesus Christ wherein God for his part doth of his free grace promise the remission of all our sinnes his spirituall graces his fauour and reconciliation iustification and adoption his holy Spirit with all spirituall and temporall gifts and graces in this world and euerlasting life and saluation in the world to come in and for his Sonne Christ And we for our part doe promise and couenant that we will receiue and imbrace Christ with all these benefits by a liuely faith and bring foorth the fruits thereof in hearty repentance and new obedience The which Couenant is the maine ground and foundation of all the good things we receiue from God in this life and of all the ioy and comfort which wee take in them and of our future hopes and happinesse in the life to come And therefore as Citizens doe chiefly looke to the preseruation and establishment of the grand Charter that containeth all their priuiledges And as Souldiers in time of a siege doe euery day looke vnto their mayne fortifications and bulwarkes and if they be any way shattered and shaken in the last assaults doe with all care and diligence repaire and strengthen them So must wee who professe our selues Citizens of the spirituall Sion and heauenly Ierusalem vse all good meanes to ratifie this Charter which is the chiefe assurance of all the good which we either now can haue or heereafter expect and seeing in the time of our spirituall warfare Satan with his assistants seeke to shake and weaken this chiefe Tower of our strength with the engines and Canon shot of their tentations therefore we must daily haue a speciall eye to this our principall Bulwarke and vse continually all good meanes whereby the breaches may be repaired and strengthened against the next assault And howsoeuer we are after a more principall manner to renew and confirme our Couenant with God at set and solemne times as generally before wee come to the Lords Table and specially in the time of thanksgiuing for some singular and extraordinary benefits or of extraordinary humiliation in respect of some sinnes into which after our conuersion we haue relapsed or some grieuous afflictions from which wee desire to be deliuered or some dangerous sicknesse the vsuall fore-runner of death and Iudgement as wee shall more fully shew heereafter yet seeing wee must daily and hourely liue by faith and seeing faith hath no other ground to rest vpon for the applying and appropriating of any of Gods benefits but the Couenant of grace which hee hath made with vs the which though on Gods part it be more immooueable then the rockes Esa 54. 10. and mountaines yet is often shaken in respect of our weake apprehension euen as a rocke may seeme to mooue when it is lightly touched with a trembling hand a mountaine to shake when as it is beheld with a weak and quiuering eye who seeth not how necessary it is to vse daily all good meanes whereby wee may make this couenant which is so strong in it selfe to be also strong vnto vs and a firme foundation whereupon we may build our ioy and comfort §. Sect. 2 Of the daily renewing of our repentance First by recalling our sinnes to remembrance And secondly by humbling our selues before God in the sight and sense of them Now the principall meanes of renewing and confirming this couenant of grace is daily to renew the condition on our part which is a liuely faith approued by the fruits of it in vnfained repentance The which latter because it is the infallible signe and touch stone of the former and the outward and sensible fruit which assureth vs of the hidden roote that it liueth and groweth I will in the first place speake of our daily exercise in renewing of our repentance vnto which is required first that we call to our remembrance our former sinnes together with the cursed roote of originall corruption from which they spring but especially the sinnes frailties and falls which haue ouertaken vs since the last time that wee performed this exercise to which purpose it behoueth vs to keepe a strict and narrow watch ouer all our thoughts words and workes that these spirituall enemies of our soules may not slily passe by or secretly lurke in vs vnespied and consequently vnrepented of and also to take speciall marke of them that they doe not slip out of our minde and memory For which end we must looke our selues often in the glasse of Gods Law examine our liues by this rule that so we may take notice of our spirituall spots and deformities of our errours and auersenes to good pronenesse to euill and so bring them into the Court of conscience that
being thereby in the presence of God our supreme Iudge accused condemned our hearts may bee smitten with godly sorrow in the sight and sence of them and affected with a loathing and mislike of our former euill proceedings according to the practice of the faithfull foretold by the Prophet Then Ezech. 36. 31. shall ye saith he remember your former euill wayes and your doings that were not good and shall loath your selues in your owne sight for your iniquities and for your abominations The neglect of which duty is reproued and condemned in the people of the Iewes I hearkened and heard but they spake not aright Ier. 8. 6. no man repented him of his wickednesse saying What haue I done euery one turned to his course as the Horse rusheth into the battell Secondly Humiliation is here also required in which diuers things ought to concurre first when we haue called our sinnes to our remembrance and set them in order before vs we must in the sight and sence of them haue melting relenting broken and contrite hearts and spirits which will truely mourne with bitter griefe because by our sinnes wee haue displeased so gracious and good a God who hath multiplied vpon vs so innumerable benefits and blessings both in temporall and spirituall things especially in giuing his only Sonne to the death for vs when as we were strangers and enemies vnto him Vpon which consideration we must looking vpon him whom wee Zach. 10. 12. haue pearced mourne for him as a man mourneth for his onely sonne and be in bitternesse for him as one that is in bitternesse for his first borne We must not slight ouer our sorrow but labour with Peter to weepe bitterly and Mat. 26 75. 1. Sam. 7. 6. with the Israelites to powre forth our melting soules before God like water drawne out of a well and finally with Dauid we must labour to bring our mourning for sinne into daily practice Euery night saith hee Psal 6. 6. Lam. 2. 18 19. make I my bedde to swimme and I water my couch with my teares And if through the hardnesse of our hearts we cannot thus sorrow for our sinnes wee must bee grieued because we can be no more grieued and lament the hardnesse of our hearts because we can no more hartily bewaile them Which if it be vnfained then will it moue vs to vse carefully the meanes whereby our griefe for sinne may bee increased as to meditate on the innumerable multitude and the grieuous hainousnesse of our sins the manifold imperfections and corruptions of our best actions the maiesty power and greatnesse the infinite goodnesse and graciousnesse of God towards vs against whom we haue committed them our owne basenesse and vilenesse who haue prouoked to wrath so infinite a maiesty the small and contemptible inducements which haue allured and inticed vs to offend so mercifull a Father euen the base baites of worldly vanities our continuing in these sinnes without repentance notwithstanding that the Lord hath giuen vs so manifold and effectuall meanes of reformation and amendment as the preaching of the Gospell admonitions instructions reprehensions the good motions of his Spirit checking vs for our sinnes and inciting vs to holy duties his promises alluring vs to serue him his threatnings terrifying vs that we may not offend him his mercies and benefits incouraging vs to all good his chastisements and fatherly corrections discouraging and stopping vs in our euill courses notwithstanding all which helpes and meanes we haue impenitently continued in our sinnes without any reformation our dishonouring of God hereby who hath beene so gracious and bountifull vnto vs and abusing of his mercies patience and long suffering which should haue led vs to Rom. 2. 5. repentance our pearcings wounding and as it were crucifying afresh the Lord of life our blessed Sauiour and Redeemer and our vexing and greeuing of the good Spirit of God whereby wee are sanctified by Ephe. 4. 30. 1. Thes 5. 19. quenching the good motions which he hath suggested vnto vs and by dulling and deadding his gifts and graces in vs. Secondly we must bee much displeased with our selues because we haue so many waies displeased God by our sinnes and be inflamed with a godly anger against our flesh and sinful lusts which haue caused vs to breake out into al these impieties the which must shew it selfe in our readinesse to be reuenged of them by vsing all good meanes whereby they may be mortified and crucified Thirdly we must haue our hearts affected with confusion and astonishment and our faces filled and discoloured with shame and blushing that we haue thus many waies shewed our selues so vnkinde and vngratefull to so good a God and when we see that God remembreth his couenant to establish and make it good to such vnworthy wretches we with the Church of the Iewes repenting of our sinnes must remember our former Ezech. 16. 61. Ier. 6. 15. wicked waies and be ashamed and confounded in the fight and sence of our vnworthinesse Finally we must in the former considerations cast away all pride carnall loue and selfe-conceitednesse of our owne worth and excellencie and be humbled and cast downe in the apprehension and feeling of our owne basenesse and vilenesse confessing that we are but dust and ashes Gen. 18. 27. Psal 22. 6. Iob 17. 41. Iob 42. 6. Psal 51. 17. with Dauid that we are wormes and no men and saying with Iob vnto corruption Thou art my father and to the worme Thou art my mother and my sister yea with him we must abhorre our selues and vnfainedly repent in dust and ashes The fruits of which humiliation we shall finde inestimable For we shall hereby offer vnto God a sacrifice which he most delighteth in and make him hereby propitious and gracious yea to dwell with vs and to replenish and cheare our hearts with our sweete communion and fellowship with him in the gracious comforts of his holy Spirit according to that of the Psalmist The Lord is nigh vnto them that are of a broken heart and saueth Psal 34. 18. such as be of a contrite Spirit And the Lords owne speech by his Prophet Thus saith the high and lofty one that inhabiteth eternity whose name is Holy Esa 57. 15. 6. 2. I dwell in the high and holy place with him also that is of a contrite and humble spirit to reuiue the spirit of the humble and the heart of contrite ones We shall bring our selues within the compasse of Christs call and interesse our selues vnto his gracious promises of easing vs of the vnsupportable burthen of our sinnes and curing vs of all our spirituall sicknesses and sores of sinnes for he came to bee the Phisicion not of the whole but of the Mat. 11. 28. 9. 13. sicke and to call not those who haue no sence and feeling of their sinnes but such as labour and are heauie laden not the righteous in their owne opinion and
and they that loue it shall eate the Prou. 18 21. Math. 12. 37. fruit thereof and as our Sauiour telleth vs By our words we shall be iustified and by our words we shall be condemned In which regard it standeth vs vpon to keep a narrow watch ouer our mouthes that we offend not in our speeches and to resolue with Dauid that our tongues shall speak of righteousnes all Psal 71. 24. the day long so speaking doing as those that shal be iudged by the law of liberty §. Sect. 3 That this watch consisteth in the right ordering of them Now this watch ouer our tongues must tend to the right ordering of theÌ both in respect of silence of speech For we must not only restraine our tongues from euill and corrupt communication but also order them aright in speaking that which is good taking care not alone to speak good things but also in a good maner when as they are seasonable profitable in respect of circumstances time and place the causes mouing vs and the persons hearing vs not powring out good speeches without discretioÌ but obseruing measure grauity and modesty not thinking it enough to speak that which is good when some others are present that could speake better And therefore as we doe not suffer pots and glasses of sweet waters to haue their full vent but keepe their mouthes close stopped to preserue their sweetnesse for such times wherein it may most seasonably be vsed so though our hearts be full of sweetnesse and as the Psalmist speaketh inditers of good matter yet we must not vent it with open mouth which Psalm 45. 1. will make it lose much of its sweetnesse but let vs keepe it in till we haue got some seasonable time when as we may hope to spend it to some good purpose For which moderating of our tongues by seasonable silence and auoyding of too much talking the wise Salomon giueth vs good caueats and counsell In the multitude of words saith he there wanteth not sinne seeing Prou. 10. 19. a man that speaketh much venteth some euill or commonly is tainted with pride and selfe-loue in speaking that which is good but hee that refraineth Prou. 17. 27 28. his lips is wise And againe He that hath knowledge spareth his words so that he hath but a shew of knowledge that lauishly spendeth them and a man of vnderstanding is of an excellent spirit knowing when to speake and when to keepe silence And euen a foole when hee holdeth his peace is Eccles 10. 14. counted wise and he that shutteth his lips is esteemed a man of vnderstanding In which regard Iob wisheth earnestly that his friends would hold their Iob 13. 5. peace that it might bee imputed vnto them for wisedome because they spoke many good things yet not to the purpose nor did prudently fit them to Iobs person or state which being so grieuously afflicted and deiected needed if they would haue spoken seasonably cordials of comfort and not bitter purges or the distastfull infusion of gall and wormewood And the Apostle Iames exhorteth vs to be swift to heare and slow to Jam. 1. 19. Nazianz. in Caesarij dialog 3. speake To which purpose as one obserueth God hath wisely appointed a double gard to keepe in the tongue the lips and two row of teeth that it might be restrained from breaking out by this double fence and might be preserued from slipping being seated by nature in such a moyst and slippery place And as we must keepe this watch ouer our tongues in respect of keeping silence so also in respect of speech for our tongues are not giuen vs to this end chiefly that wee should restraine them and say nothing but that they might be our glory in glorifying God by setting forth his praise And the Wise man telleth vs that as there is a time to keepe Eccles 3. 7. silence so also there is a time to speake And here our first care must be that according to the Psalmists counsell we keepe our tongues from euill and our Psal 34. 13. lips from speaking guile And as the Apostle admonisheth that wee suffer no corrupt communication to proceed out of our mouthes but that which is good 1. Pet. 3. 10. to the vse of edifying that it may minister grace to the hearers and that wee vse neither filthinesse nor foolish talking nor iesting which are not conuenient but rather Ephes 4. 29. giuing of thankes But especially let vs watch ouer our soules and our tongues that we doe not as it is the common custome of the most abuse them to slanders and reproches backbiting and sharpe censuring of our neighbours but taking all things doubtfully spoken and done in the best part excusing that which is tolerable commending that which is good and extenuating faults of frailty and infirmity let vs approoue our selues to be truly charitable by making our loue to serue as a couer to hide a multitude of sinnes Yea so farre should we be from wronging our neighbours 1. Pet. 1. 4. by being the authours of euill reports that we should not lend our eares to others that spread them but approue our selues by this signe to be Citizens of heauen that we will not receiue a reproch against our neighbours Psal 15. 3. nor so much as vouchsafe to take it vp though we found it by the highway side For as one saith he is blessed that hath armed himselfe so against this Hieronym ad Celantiam vice that no man dare detract from any before him And in the next place we must watch ouer our tongues that our speech may bee alwayes with grace seasoned with the salt of wisedome and Christian prudence which Col. 4. 6. teacheth vs to know how we may answere euery man and speake to their profit and edification The which wise and religious ruling of our tongues is a matter of great moment and no lesse difficulty For as the Apostle Iames telleth vs though the tongue be but a little member yet it is a world of Iam. 3. 5 6 7 8. iniquity and boasteth of great things And as a little fire is sufficient to inflame great store of matter so the tongue defileth the whole body and setteth on fire the course of nature and is it selfe set on fire of hell and such an vnruly euill full of deadly poyson as no man can tame by sole strength of nature And yet such is the necessity of the well-gouerning of it that all our Religion is to no purpose without it For if any man amongst vs seeme to be religious Iam. 1. 26. and bridleth not his tongue but deceiueth his owne heart that mans Religion is vaine In which regard we must keepe ouer it the straighter watch as we vse to curbe and keepe in a head-strong horse with so much the sharper and stronger bit and seeing no man can with his owne circumspection rule it sufficiently but that